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March
1966

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HOW TO GAIN
A TESTIMONY

by President David 0, McKay

Several years ago a stranger sat in the gallery of
the Salt Lake Tabernacle and listened to the testi-
mony of one of the elders of the Church. He accom-
panied a man who had been excommunicated from
the Church. As they were walking out of the
grounds, the stranger said, referring to the testi-
mony of the speaker that day, "Do you know, I
would give all I possess if I knew that what that
speaker said today is true."

The Most Valuable Possession

There is nothing a man can possess in this
world which will bring more comfort, more hope
and faith, than a testimony of the existence of a
Heavenly Father who loves us, or of the reality of
Jesus Christ, His Only Begotten Son, that those
two Heavenly Personages appeared to the Prophet
Joseph Smith and established the Church of Jesus
Christ, and that men are officially authorized to
represent Deity.

Scientists are seeking that knowledge, some of
them in vain. One of them not long ago declared
that he had failed to find it; that he had lost his
faith even in God. However, Dr. Cressy Morrison,
eminent scientist and author of the book,
Man Does Not Stand Alone, impressive-
ly leads the world to accept the existence
of God's guidance. You who have \
heard missionaries return and bear
witness that they know this
Gospel is true will remember,
probably, when as boys and
girls you, too, would have given
anything if you could so testify
to the Truth.

Our young men and women are
eagerly longing to have that testi
mony. Of its value, there is no
question. Of its reality, too, there
is no question in the minds of lead-
ers and members of the Church

who possess an absolute knowledge of these things.

What Is a Testimony?

But as I have listened to the testimonies that
have been borne, I have often wondered how many
of us are showing our young people how they may
know, and if we are sufficiently emphasizing the
fact that the^ will never gain a testimony if they
indulge in si that they will never know if they
live to gratify their passions and appetites. "My
spirit shall not always strive with man." (Genesis
6:3; see Doctrine and Covenants 1:33; Moses 8:17.)
His spirit will not dwell in unclean tabernacles. "...
The Spirit of the Lord doth not dwell in unholy

(For Course 18, lesson of April 17, "Truth," lesson of May 29,
"Conviction"- for Course 24, lesson of May 22, "Constant Growth in
Understanding the Gospel"; for Course 28, lessons of April 17 and
24, "Faith" and "Faith and Works"; to support Family Home Eve-
ning lessons 2, 4, 8; and of general interest.)

If any man will do his will, he shall know of the doctrine,
whether it be of God, or whether I speak of myself.

— John 7: 17.

MARCH 1966

Art by Dale Kilbourn

temples." (Helaman 4:24.) Do they know that one
cannot have a testimony without the Spirit of God?

I shall just name three steps that will aid our
young people in obtaining this priceless possession,
and ask that they follow them.

On the night of Gethsemane, Jesus offered a
great prayer in which He said: "And this is Hfe
eternal, that they might know thee the only true
God, and Jesus Christ, whom thou hast sent."
{John 17:3.)

That is what a testimony means. To know God,
and Jesus Christ, is to have life eternal, the great
possession of eternal life.

A Step Toward Testimony

But the question arises — How may I know?
Jesus has answered it, as He has shown the way
in every aspect of life. One day, when He bore
testimony to His divinity, and that His teachings
were of God, the Pharisees and others around Him
said, "How knoweth this man letters, having never
learned?" How do we know that you are divine? —
that was their question. And Jesus gave them a
simple answer: "If any man will do his will, he shall
know of the doctrine, whether it be of God, or
whether I speak of myself." {John 7:15, 17.) There
is a definite answer — a clear-cut statement for our
young people seeking a testimony: // ye will do the
will, ye shall know. And, to know God, and Jesus
Christ, whom He has sent, is eternal life.

However, there still remains unanswered the
question: What is God's will? On one occasion sev-
eral thousand people asked that question, saying:
"Men and brethren, what shall we do?" It was on
the Day of Pentecost, and Peter, who had received
a testimony and instructions from the Saviour, an-
swered:

... Repent, and be baptized every one of you
in the name of Jesus Christ for the remission of sins,
and ye shall receive the gift of the Holy Ghost. For
the promise is unto you, and to your children, and
to all that are afar off, even as many as the Lord
our God shall call. {Acts 2:38, 39.)

Did you note that first sentence, that first con-
dition? Repentance, which is a changing of life. If
you have been swearing, stop it. That is what re-
pentance means. If you have been disobeying father
or mother, cease your disobedience. If you have
been thinking impure thoughts, substitute for them
noble ideas. Repentance means ever to change your
thoughts and acts for the better.

Developing Testimony

A lawyer, a Pharisee, asked Christ, on one oc-
casion, "Which is the great commandment in the

law?" {Matthew 22:36.) And in answer, most pro-
found, Jesus said the first fundamental law is to
"love the Lord thy God with all thy heart, and with
all thy soul, and with all thy mind, and with all thy
strength." {Mark 12:30.) "And the second is like
unto it. Thou shalt love thy neighbour as thyself."
{Matthew 22:39.) And the Pharisee admitted that
Jesus had spoken wisely.

Analyze that and you will find it means that in-
stead of centering your thoughts on self, God be-
comes, the center of your existence; your thoughts
will be — what you are going to do for Him. You
will pray to Him at night. You will pray to Him
when you have some heavy task to perform. Even
in your school work you should pray. I know you
may not hear His voice always, and you may feel
that He did not answer your question in your
prayer; but in youth, keep praying and holding to
the assurance that God is near you to help you.

The Holy Ghost a Reality

Christ has given us "all things that pertain unto
life and godliness, through the knowledge of him
that hath called us to glory and virtue: Whereby
are given unto us exceeding great and precious
promises: that by these ye might be partakers of
the divine nature" (// Peter 1:3-4); that is, the
Holy Ghost promised by Peter, to live in this world
and be a partaker of the divine nature of our Father
in heaven.

I bear witness to you that that is a reality. I
ask our young men and women never to lose sight
of it. And then, after Peter bore witness that that
is a reality, he said this:

. . . Add to your faith virtue; and to virtue
knowledge;

And to knowledge temperance [note the words] ;
and to temperance patience; and to patience godli-
ness;

And to godliness brotherly kindness; and to
brotherly kindness charity [love].

Now, note the promise:

For if these things be in you, and abound, they
make you that ye shall neither be barren nor un-
fruitful in the knowledge of our Lord Jesus Christ
[of the things of God]. (77 Peter 1:5-8.)

And to know God is eternal life!

These are divine steps that lead back to the
presence of God, our Eternal Father, and I trust
that our young people and all in the Church will
follow those steps and gain each one the precious
gift of a knowledge of the divinity of this work.

Library File Reference: Testimony.

THE INSTRUCTOR

SPRING DAY

Today it is spring.

How do I know?

I saw a robin —

There's no more snow.

I saw a crocus

With a dainty, yellow cup.

Some fuzzy pussy willows,

And a Johnny-jump-up.

It is our Heavenly Father

Who sends the happy spring,

He sends the rain and sunshine

To awaken everything.

— Mabel Harmer.

Photo by H. Armstrong Roberts.

Photo hy Luoma Studios.

LISTENING^

Fm listening

for Spring to come,
for birds to sing,
for bees to hum,
for breeze to blow, ,
for brooks to flow
and then Til know

Ifs Spring!

- — Vilate Raile.

SPRING^

Purple violets in the grass
Tell the little folks who pass,
They can skip and romp and run
For the merry Spring has come.

— Mabel Harmer.

(For Course 1, lessons of April 24 to May 15, "Heavenly Father
Causes Things To Grow," "I See Growing Things," "I See Living
Things That Move About," "We Say Thank Thee for the Beautiful

World ")

^A Teacher's Guide, Joyful Living; Published by Deseret Sunday

School Union, 1950; page 205. . ^ , ^ ■ • * i,

^From So There, by Vilate Raile. Reprinted by permision of her

^Joyful Living, page 204,
Library File Reference: Spring.

MARCH 1966

LET US NEED . . .

NO OTHER INTRODUCTION

by LaRue Sneff*

In studying the biographies of great and good
men, we generally find that they acknowledge in the
lives of others these attributes that have had great
influence in their own attainment of success.

The following simple illustra-
tion of this concept comes from
the life of President N. Eldon
Tanner of The First Presidency.
He consistently acknowledges the
great influence of his good father,
who served as bishop of a ward in
a rural area of Alberta during most
of the childhood of Eldon and his
seven younger brothers and sisters.

One of the great lessons he
learned from his father was the
value of a good name. At 19 years
of age he wanted to go to Normal
School, and his father, who could
not afford to give him the money,
and, in fact, really needed him on
the farm, said Eldon could go to
school if he could borrow the
money. Eldon went to the bank
manager, frightened to death, and
told him of his need. The banker
asked who his father was. When he was told that it
was N. W. Tanner, the banker said, "When can you
pay the money back?"

The boy told him he would pay it back during
the first year he would be teaching, and the banker
said: "Well, if you are N. W. Tanner's son, you
may have the money." So without possessions or
security of any kind, except for the fact that his
father had a good name, the bank made the money
available to him. This was a source of inspiration
to Eldon to keep his own name unsullied for the
benefit of his posterity.

Later he was to learn of the far-reaching effects

PRESIDENT N

An Example

of his own good name and the fact that he could be
trusted to remain true to his ideals and principles.
During the time that he was Provincial Commis-
sioner of Boy Scouts in Alberta, President Tanner

used to travel to conventions with
a businessman from Edmonton
who was very devoted to Scouting.
This man habitually had a drink
before his meals and tried often
to persuade President Tanner to
drink with him, saying he needed
the relaxation after a heavy day.
He would tease the Commissioner
and buy chocolate bars for him,
saying he needed to get his alcohol
some way. The teasing was ac-
cepted good-naturedly, but there
was never any weakening or falter-
ing in the refusals to join in the
cocktail drinking.

Sometime later an LDS teacher
was moving from Provo, Utah, to
Edmonton, Alberta, to teach at
the new Institute of Religion there.
He went up ahead of his family to
find a house, having arranged for
his furniture to be shipped. When the furniture ar-
rived (about the same time as his family), there
was a shipping bill of $700, which he could not pay.
In spite of his pleas for at least part of his furni-
ture, the shipping company told him their instruc-
tions would not permit it. They would have to take
the furniture to a storage place, and he could get
it when he could pay for it.

At the storage company he pleaded again for at
least the beds and stove, because his family needed
them, but was told they could do nothing for him.
Finally, after much discussion, he was referred to
the owner. When the owner asked the teacher what

. ELDON TANNER

of a Good Name.

(For Course 6, lessons of March 27 and May 1, "A Latter-day
Saint Obeys the Word of Wisdom," and "A Latter-day Saint Is
Truthful and Trustworthy"; for Course 18, lesson of May 29,
"Conviction"; for Course 24, lessons of March 20 and May 22, "Ideals
Control Development," and "Constant Growth in Understanding the
Gospel"; for Course 28, lesson of March 6, "Free Agency"; to sup-
port Family Home Evening lessons 4, 6, 12; and of general interest.)

* LaRue Sneff is secretary to President Tanner, the second mem-
ber of The First Presidency she has served in this capacity. She
has been a staffer on the Church News section of the Deseret News.
She has served in the California Mission and on the MIA general
board. She has been a resident of Salt Lake City all her life.
Currently a member of the North 17th Ward, Salt Lake Stake, she
is stake girls' program secretary.

THE INSTRUCTOR

he was doing in Edmonton, he said he was teaching
at the Mormon Institute. The man said, "Oh, Mor-
mon Institute. Is that the church Eldon Tanner
belongs to?" He repHed that it was. The owner
repeated, "The Mormon Church — the church Eldon
Tanner belongs to. Do you pay your tithing?"
"Yes."

"Do you keep the Word of Wisdom?"
"Yes, I do."

"If you keep the Word of Wisdom and you don't
drink or smoke and you belong to the church Eldon
Tanner belongs to, you can take all your furniture
and pay when you can." The owner, the Scouter who
had traveled with President Tanner, then gave the
transportation company his own check; and they
delivered the furniture.

Early in his youth, President Tanner was taught
the value of learning correct principles and then
governing himself accordingly. He has often said
that as members of the Church we cannot be strictly
honest if we break the Word of Wisdom or do any
of the things that are contrary to Church stan-
dards. A good example of the effectiveness of having
the courage to live according to one's convictions is
given in the following experience.

While in the government of Alberta, President
Tanner was invited to speak to a large group of oil

men in Texas. The governor of Texas, who was to
introduce him, had written to President Tanner's
secretary for information. In his introduction the
governor said, among other things, that Mr.
Tanner had been a bishop in the Mormon Church
and that, "The government is fortunate to have
a man like Mr. Tanner."

At the conclusion of President Tanner's talk, the
governor said: "You know, when I introduced Mr.
Tanner, I said that a government was fortunate to
have a man like him. Do you know why I said that?
You will remember that I told you he had been a
bishop in the Mormon Church. Any man who is
worthy to be a bishop in that Church needs no other
introduction, as far as I am concerned."

In relating the incident. President Tanner adds:
"Now, he wasn't complimenting me. He was com-
plimenting bishops he had known and all members
of the Church who were living their religion and
who were honest in their dealings with their fellow-
men. Wouldn't it be a wonderful thing if every
Latter-day Saint could be trusted so to live the
teachings of the Church that it could be said of him:
'You need no other introduction, as far as I am
concerned'?"

Library File Reference: Tanner, N. Eldon.

INSTRUCTOR STAFF

Editor :
President David O. McKay

Associate Editors:

General Superintendent George R. Hill

Lorin F. Wheelwright

Business Manager:
Richard E. Folland

Managing Editor:
Burl Shephard

Production Editor:
Goldie B. Despain

Manuscript Editor:
Virginia Baker

Research Editor:
H. George Bickerstajf

Art Director:
Sherman T. Martin

Circulation Manager:
Joan Barkdull

Instructor Secretary:
Maxine Swasey

Consultant :
A. William Lund

Instructor Committee:

Chairman Lorin F. Wheelwright, Richard E.
Folland, Marie F. Felt, A. William Lund, Ken-
neth S. Bennion, H. Aldous Dixon, Leland H.
Monson. Alexander Schreiner, Lorna C. Alder,
Vernon J. LeeMaster, Claribel W. Aldous,
Melba Glade, Henry Eyring, Clarence Tyndall,
Wallace G. Bennett, Camille W. Halliday,
Margaret Hopkinson, Mima Rasband, Edith
Nash, Alva H. Parry, Bernard S. Walker,
Paul B. Tanner, Lewis J. Wallace, Howard S-
Bennion, Herald L. Carlston, Bertrand F.
Harrison, Willis S. Peterson, Greldon L. Nel-
son, Jane Hopkinson, G. Robert Ruff, Anthony
I. Bentley, Marshall T. Burton, Calvin C.
Cook, A. Hamer Reiser, Robert M. Cundick,
Clarence L. Madsen, J. Elliot Cameron, Bert-
rand A. Childs, Thomas J. Parmley.

Published by the Deseret Sunday School Union
of The Church of Jesus Christ of Latter-day
Saints, the first day of every month at Salt Lake
City, Utah. Entered at Salt Lake City Post Omce
as second class matter acceptable for mailing at
special rate of postage provided in Section 1103,
Act of Oct. 3, 1917, authorized on July 8, 1928,
Copyright 1966 by the Deseret Sunday School
Union Board. All rights reserved.

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is $3.75.

MARCH 1966

A Scientist Looks at
the Miracles of Jesus

It would be audacious for a scientist to attempt
to explain the miracles of Jesus. The "how," the
"mechanism," or the "working details" by which
they were accomplished are simply unknown to us.
A miracle is an event that cannot be explained
by principles currently understood by man. Certain-
ly, electric lights, nylon, atomic-powered ships, and
orbiting satellites — if transported back to George
Washington's day — would be miracles to him and
his contemporaries. It follows that as we advance
along the pathway of time and strive towards the
perfection our Father in heaven holds out as being
available to all his children, the understanding of
how Jesus performed His miracles should become
known to us.

Man's Knowledge Small Compared With Jesus'

Regardless of the fact that we may not under-
stand the principles by which certain things are ac-
complished, we are blessed by them every day. Most
people do not understand the detailed workings of
automobiles, telephones, radios, color film, or even
the lock to a door. Yet this ignorance does not pre-
vent us from taking advantage of the convenience,
and enjoying the blessings these things offer. To
operate an extremely complicated (in its internal
workings) television set and observe events happen-
ing thousands of miles away within a fraction of a
second after they occur, it is necessary only to switch
a button to "on," turn a knob to a desired channel,
and perhaps adjust a volume control. This may even
be accomplished while sitting in an easy chair across
the room from the set, by means of a tiny, hand-
held device that transmits instructions to the TV
by remote control, with signals inaudible to the
human ear and invisible to the human eye.

Compared with the knowledge possessed by
Jesus, man's knowledge is very, very small. Man
uses complex, elaborate, and cumbersome procedures
(in the light of the Lord's knowledge) to accom-

(For Course 8, lesson of May 22, "A Nation in God's Hands";
for Course 10, lesson of May 29, "The Miracles in Galilee"; for Course
12, lesson of May 1, "On the Road to Damascus"; for Course 14,
lesson of April 3, "More Miracles in Galilee"; for Course 18, lessons
of May 1 and 29, "Adventure" and "Conviction"; for Course 24, les-
son of May 29, "Faith and Intellectual Maturity"; for Course 28,
lesson of April 17, "Faith"; to support Family Home Evening lessons
3, 9, 24; and of general interest.)

by H, Tracy HaW

plish things that Jesus can do by simple command.
For example, some small measure of calming a rough
sea can be accomplished by pouring thousands of
gallons of oil upon the waters. Such a procedure is
messy, only partially effective, a fire hazard, and
temporary. At one point in Jesus' ministry, He
entered a ship with His disciples. While He slept,
there arose a great tempest, and the ship was covered
by the waves.

And his disciples came to him, and awoke him,
saying, Lord, save us: we perish. And he saith unto
them. Why are ye fearful, O ye of little faith? Then
he arose, and rebuked the winds and the sea; and
there was a great calm. But the men marvelled, say-
ing, what manner of man is this, that even the winds
and the sea obey him. (Matthew 8:25-27.)

By the simple command: "Arise, take up thy
bed" (Matthew 9:6); "Be thou clean" (Matthew
8:3) ; "Hold thy peace, and come out of him" (Mark
1:25); "Peace, be still" (Mark 4:39), Jesus healed
a man with palsy, cured a leper, removed an evil
spirit, and calmed an angry sea.

We Enjoy Blessings Without Understanding

Just as the ordinary man needs no knowledge of
technical details concerning the principles of elec-
tricity, light, heat, chemistry, physics, mechanics,
nucleonics, etc., to enjoy the fruits of these things
(airplanes, stereo, refrigeration, computers, peni-
cillin, etc) , neither does any man need to understand
the technical details by which Jesus wrought His
miracles to enjoy the blessings of these and related
things.

Let there be no misunderstanding — as a scientist
with an inquiring mind I would very much like to
know the detailed principles by which Jesus' miracles
were performed. I assume that by living His Gospel
according to His laws, the day will come when
it will be possible to know them. However, I must

*Dr. H. Tracy Hall is a counselor in the bishopric of Pleasant
View Ward, East Sharon (Utah) Stake. He has served in leadership
positions in elder's quorum, Sunday School, and MIA. Born in
Ogden, Utah, he attended Weber College and University of Utah,
where he earned his Ph.D. in 1948. He is now Director of Research
and professor of chemistry at Brigham Young University. He has
discovered the laws which govern many scientific miracles, among
them, first synthesis of the diamond in 1954. He married Ida Rose
Langford. They have two sons and five daughters.

THE INSTRUCTOR

JESUS STILLING THE STORM

emphasize that our Father in heaven has made avail-
able to us the fruits of principles known to Him,
without our having to possess His knowledge. They
are made available by a simple key called faith.

"Thy faith hath made thee whole" {Matthew
9:22), "According to your faith be it unto you"
(Matthew 9:29), said Jesus as He healed the sick
and gave sight to the blind.

To acquire faith is obviously important. On one
occasion the apostles said to Jesus, "Increase our

faith." Jesus' response was somewhat of a rebuke
and implied that faith was something to be earned,
not given. He said,

. . . If ye had faith as a grain of mustard seed,
ye might say unto this sycamine tree, Be thou
plucked up by the root, and be thou planted in the
sea; and it should obey you. (Luke 17:6.)

At another time He said that if his disciples had
faith as small as a grain of mustard seed, they could
move mountains. (Matthew 17:20.)

Faith, the Miracle Worker

The Articles of Faith of The Church of Jesus
Christ of Latter-day Saints indicate that the first
principle of the Gospel is faith. It can be developed
and increased by recognizing and repenting of our
sins, by living the commandments and Gospel prin-
ciples, by prayer and by fasting. This is an experi-
ment that can be performed by scientist and non-
scientist alike and will increase the faith of both.
Faith comes only through righteous living and can
be used only for righteous purposes.

Jesus' miracles were performed out of compassion
for the unfortunate and to demonstrate, at the ap-
propriate time and circumstance, His power and
authority, and to make known that this power (at
least in part) was available to His disciples.

Jesus' greatest miracle was His own resurrection,
following His crucifixion, wherein He atoned for the
sins of mankind and made it possible for each mortal
to rise someday from the grave, in a reuniting of
body and spirit. Furthermore, those who keep all
His commandments will gain eternal life and dwell
with Him and our Heavenly Father in realms of
indescribable beauty, love, peace, glory, understand-
ing, and satisfaction.

Like the complicated, inner workings of a tele-
vision set, the atonement and resurrection may be
mysteries to us, but the benefits are available to all
who will learn the simple principles for putting
them into operation. Foremost among them is the
principle of faith.

Library File Reference: Jesus Christ — ^Miracles.

MARCH 1966

I'-v'irtwmnJi' MMu-sJtwt-- '

HELPYOUR STUDENTS STEP

Much of the best teaching in Sunday School is
done on the junior level. Teachers have learned the
magic of storytelling. They have accumulated and
used with excellent results, all sorts of visual aids.
They have learned how to coordinate songs and ac-
tivities with the lesson, and how to utilize craft proj-
ects to reinforce the teachings.

Teachers of older students, realizing that their
class members have outgrown many of the primary
methods, are frequently at a loss to vary their teach-
ing and challenge their students to think, to par-
ticipate, and to come back next time.

If you are teaching junior high or high school
students, or adults, you may be looking for some
way to enliven your class.

Try role- playing.

Role-playing should not be confused with pre-
senting a play or pageant. It has little in common
with the memorized, rehearsed, closely directed per-
formance. Rather, it provides an opportunity for
the student to ''put himself in someone else's shoes,"
and to speak, act, and even think as that person.

A high school class, intrigued by the face-to-
face debate of two presidential candidates, thought
that it would have been interesting to be present at
the face-to-face debate between Elijah and Ahab.
With little suggestion from the teacher, they chose
students to represent the prophet and the king, and
four members of the press (a modern note!) to ques-
tion them. The role-playing presentation not only
covered the information in / Kings, but a review of
the history of the kingdom; and in addition it gave
the class a feeling of the emotions involved.

Another group — this time of college age — re-
viewed their study of the New Testament through
"standing in the shoes" of the Twelve whom Jesus
called. For the presentation they sat at a table,
ostensibly waiting for Jesus to join them, and dis-
cussed their individual preparation (or lack of it)
for the call.

How does one go about utilizing this alive, chal-
lenging method? Here are some do's and some don't's.

1. Select material which lends itself to the method.
Not all material does. It is not necessary that there
be conflict as in the first illustration, but there does
need to be strong character portrayal.

2. Introduce the material in a challenging way. One
teacher brought two pair of sandals to the class and
said that they belonged to Paul and Barnabas. She
explained role-playing and asked who wanted to step
into these shoes.

3. Be certain that the students who are carrying
the roles understand the material. There are two
ways to do this: One, have the role-playing follow a
careful presentation of the material by some other
method. Two, assign the role-playing for the next
class session. If an assignment is made, the teacher
should arrange to meet with those working on roles
(except on the college or adult level) to make cer-
tain that each participant is fully prepared.

Don't write lines for students to read or do
their thinking for them. The method loses its value
if the class members don't put themselves into the
part and build it with their own creative thinking.

THE INSTRUCTOR

INTO ANOTHER'S SHOES. . •

For example, students playing the roles of Paul and
Ananias at the time the Jews of Damascus were
seeking to kill Paul, may review Paul's life and his
cooperation in the persecution of the Christians.
They may also review Ananias's vision from the Lord
in which the faithful Christian almost argued with
the Lord because he feared to do what he was told.
The student asks himself: "What would I do
if I were Ananias and I was told to go out and find
a man that I thought intended to stone me?" "How
would I plan to escape from a city when all the
gates were under guard?"

4. Give everybody who wishes to participate a
chance to do so. With younger children there will be
a desire to play the scene over and over again with
different children in the roles. This is a good thing,
since each young mind develops its own pattern. But
do not extend this part of the class beyond its nor-
mal interest limits. A presentation of this kind is a
marvelous introduction to socialized discussion, or
an ideal "clincher" after the lesson material has
been presented.

5. Don't interrupt the presentation to make com-
ments or corrections. Both comments and correc-
tions can be given at a time when they won't dam up
creativity.

6. Don't avoid present-day situations. Very often
the application of the lesson's truth to real life may
be made through role-playing. Remember how Elijah
asked the widow for her last crust? What did the
poor widow say and do? This episode in Elijah's life
might be readily presented through role-playing and

the students asked to find a parallel in present-day
life. The students could be divided into teams of
two and each asked to present a brief parallel.

7. Don't present God or Jesus directly in role-play-
ing, as this might seem irreverent. The teacher or a
capable reader may read the actual words from the
Bible when God or Jesus must speak. ". . . Cain,
why art thou wroth? and why is thy countenance
fallen?" {Genesis 4:6.) Or ". . . Saul, Saul, why per-
secutest thou meT'iActs 9:4.) Don't let the students
be facetious or silly. One of the greatest respon-
sibilities we have in the Sunday School is to
satisfy our students' hunger for spiritual experience.

Role-playing is not only an excellent way to pre-
sent lesson material in a challenging manner; it also
helps to develop the individual so that he can go
beyond himself and enter the hearts and motives of
others. The student is led to wonder, "What would
I do and say if I were Paul, or Barnabas, or Moses,
or Jeptha?" It is not too great a step for him to
ask himself, "What would I think and do and say
if I were the father of a 16-year-old boy who had
defied some important family rule?"

Understanding how the other person feels and
thus evaluating his behavior from a sympathetic
point of view is the basis of exalted social behavior.

— Helen Hinckley Jones/^

*Helen Hinckley Jones, born in Provo, Utah, now lives in Alta-
dena, California. In 1964 she was honored with the Utah-California
Women's Heritage Award. Six of her books have been published,
including Persia Is My Heart, Harper's Find of 1953. She says, "My
vocation is writing, my avocation is teaching, and my hobby is
drama, so I put the three together in this article." Mrs. Jones
earned a Master of Science degree at Brigham Young University.
She is married to Ivan C. Jones, and they have two daughters.
Library File Reference: Teachers and Teaching.

MARCH 1966

ETERNAL
MARRIAGE
BEGINS IN
THE HOME

by Arthur J. Godfrey'

All of our thoughts, our acts, and accomplish-
ments should be undertaken with the promise of
eternity impelling us onward:

For behold, this is my work and my glory — to
bring to pass the immortality dnd eternal life of
man. (Moses 1:39.)

Thus we see that the main objective of God, our
Heavenly Father, is eternal life for us. Such being
the case, then truly the marriage covenant, the unit-
ing of two loyal hearts in the eyes of our Heavenly
Father, is basic to that objective.

. . . Marriage is ordained of God unto man. Where-
fore, it is lawful that he should have one wife^ and

(For Course 24, lessons of April 24 and May 1, 'The Importance
of Eternal Marriage," and "Developing Good Marriages"; for Course
28, lesson of April 24, "Faith and Works"; to support Family Home
Evening lessons 1, 4, 12, 21; and of general interest.)

*Arthur J. Godfrey has been president of San Luis Obispo Stake
for 15 years. For his extensive work with Boy Scouts, President
Godfrey has been awarded the Silver Beaver. Born in Murray,
Utah, he earned an M.S. degree from Utah State University in 1948,
and is now a school principal in San Luis Obispo, California. He
served in the German-Austrian Mission from 1926 to 1929. He and
his wife, Leah, have one child.

Photo by Lorin Wissins-

THE INSTRUCTOR

they twain shall be one flesh, and all this that the
earth might answer the end of its creation. (Doc-
trine and Covenants 49:15, 16.)

In the celestial glory there are three heavens or
degrees; and in order to obtain the highest, a Man
must enter into this order of the priesthood [meaning
the new and everlasting covenant of marriage].
(Doctrine and Covenants 131:1, 2.)

We know such marriages are, and can be, per-
formed only in one of the temples of the Lord, by
one possessing proper authority.

The teaching of this concept of eternal life must
begin in the home — parents sharing this tremendous
responsibility. Each day of their lives should be a
living example of the rewards that can come from
living in harmony with Gospel standards. The home
where "I" is merged into "we," "me" into "us,"
"mine" into "ours," where husband and wife, father
and mother, walk down the pathway of life endowed,
strengthened, and united by the holy priesthood,
and inspired and motivated by the hope of eternity,
is the home where eternal marriage begins.

This is the home where honesty and truthfulness
are paramount, where charity and kindness abound,
where the Word of Wisdom is lived, where prayers —
family and individual — are said, where tithes and of-
ferings are paid, and the authorities of the Church
are fully sustained. This is the family that had its
beginning in the temple and where Father and Moth-
er visit the temple often to renew their marriage
covenants. This is the family where courtship never
ends; where "thank you," "if you please," or "it was
a delicious dinner" are often heard; where the door
is opened courteously for mother and daughter; and
where birthdays and anniversaries are remembered,
if only by the kind remark, "I love you." This is the
family that works together, plays together, and stays
together — which started with an eternal plan and
will work its plan for eternal continuity.

Children are never too young to observe this in
the home, to see a father who cares and a mother
who loves, parents who teach their children to be
obedient, to work, and to shoulder and share re-
sponsibility. This is the family whose children take
their turns in family prayer, who are baptized mem-
bers of the Church at the proper age, whose sons are
ordained to the priesthood, and whose sons and
daughters consider a testimony to be of the utmost
importance in their lives.

Father and Mother must develop and carry out
complete faith and confidence in their children, es-
pecially as the young folk grow into their teen years.
Then sons and daughters will seek the guidance and
loving advice of their beloved parents. If this be-
comes the pattern of the home, the counsel of the

Church will be followed; early dating, early mar-
riages, sad experiences, will be avoided; and in their
places, education, missions, and the building of solid
foundations for life will take place.

May I quote from our beloved prophet and leader,
President David O. McKay:

"Temple marriage is basically appealing; it is
scientifically sound; and any young man who takes
his sweetheart to a temple should go there with the
understanding that their union is to be just as eter-
nal as the love that has brought them to the altar,
and there is no question about that.

"Before you can get married in the temple, it is
required that you have lived a clean life. You have
the assurance, young lady, that the man whom you
are about to marry is bringing to you a clean body.
Each of you has the assurance that the source of
life is unpolluted.

"To summarize: Young men and young women
who would live the happiest lives would do well to
prepare themselves to be worthy of that form of
marriage which God has ordained — the union of a
man and woman worthy to have their marriage sol-
emnized in the temple of the Most High. There as
true lovers kneel to plight their troth, each may
cherish the assurance of the following:

"First, that their married course begins in purity.
The children who come to bless the union are guar-
anteed a royal birth so far as inheriting a clean
body is concerned.

"Second, that their religious views are the same.
The difficulty of rearing children properly is aggra-
vated when Father and Mother have divergent views
regarding doctrine and church affiliation. . . .

"Third, that their vows are made with the idea
of an eternal union, not to be broken by petty mis-
understandings or difficulties.

"Fourth, that a covenant made in God's presence
and sealed by the Holy Priesthood is more binding
than any other bond.

"Fifth, that a marriage thus commenced is as
eternal as love, the divinest attribute of the human
soul.

"Sixth, that the family unit will remain unbroken
throughout eternity.

"Boys and girls, God bless you to keep your lives
unpolluted, that you may go in prayer to God and
ask Him to guide you in choosing your mates, and
when chosen, that you will both so live that you can
enter the house of God, and if He were present and
asked you about your lives, you could answer Him
honestly, 'Yes, we are clean.' "^

^David O. McKay, Gospel Ideals; Deseret News Press, Salt Lake
City. Utah, 1953; pages 464-466.
Library File Reference: Marriage.

MARCH 1966

SPELLING REPENTANCE]
WITH SEVEN BIG R's *

by Elder William J. Critchlow, Jr.
Assistant to the Council of the Twelve

Usually unlisted in any cataloguing of world's
needs is, I think, the greatest and oldest need of all.
The children of Adam experienced it. Every genera-
tion since has faced it, and the present generation
is no exception. If this need were ever wholly satis-
fied, most of the world's other needs would auto-
matically be resolved. May I add it to the hst?
R-e-p-e-n-t-a-n-c-e spells repentance. In a moment
or so I shall shorten the spelling, but regardless of
spelling, I do believe the great need of people — the
world over — is to repent.

This declaration of need constitutes an indict-
ment of guilt — transgressions are implied. Of this I
am aware, and I suspect that in the minds and al-
ready on the tongues of some of you is the question:
"For what need we repent?" My answer: For the
same sins that brought low the impenitent inhabi-
tants of Sodom and Gomorrah, for the identical sins
that brought extinction to the impenitent Jaredites,
for the same sins that brought destruction to the
impenitent souls in Noah's day. Our Lord has fore-
warned: "As it was in the days of Noe [Noah], so
shall it be also in the days of the Son of man."
(Luke 17:26.)

"Now God," said the late President J. Reuben
Clark, Jr., "has placed in every man's heart a divine
spark which never wholly goes out; it may grow dim,
it may become hidden, almost smothered by the
ashes of transgression, but the spark still Uves and
glows." It is my personal belief that no man can
wholly and comfortably deny the existence of a God.
I think a spark glowed faintly in Robert G. Inger-
soU's heart when he said — and I like to think he
spoke for all his kind— "O God, if there is a God,
have mercy on my soul."

(For Course 8, lesson of April 3, "Joseph the Forgiving Brother";
for Course 12, lesson of May 1, "On the Road to Damascus"; for
Course 26. lessons of May 15, 22, and 29, "Isaiah, Prophet-statesman of
Israel"; for Course 28, lesson of May 1, "Repentance"; to support
Family Home Evening lessons 7, 8, 17; and of general interest.)

Recognition Is the First Step

Repentance at its grass roots is an individual mat-
ter. All individuals who have lived or who now live
upon this earth have made mistakes — our Lord and
Saviour, Jesus Christ, excepted. "If we say that we
have no sin, we deceive ourselves, and the truth is
not in us." (/ John 1:8.)

In a mere moment or so each of us could (and I
wish each of us would) inventory in mind our more
serious transgressions — those repented of and those
to be repented of. It will take a little longer if we
add our sins of omission. Some of us may rate our
sins of omission as greater than our sins of commis-
sion. Now, how shall we rid ourselves of the sins
we have mentally listed? Is there a pattern or for-
mula for repenting? Definitely there is; and those
who will so list their sins will, by so doing, be taking
the first step in the repenting process — namely,
recognizing them. Listing them is tantamount to
recognizing them. No problem can be solved, no sin
can be resolved, until it is first recognized.

RECOGNITION of sin, therefore, is the first
step in the repenting processes.

Someone has written: "It is given to man to
know right from wrong." The great prophet Lehi,
instructing his son Jacob, said: "And men are in-
structed sufficiently that they know good from evil."
(2 Nephi 2:5.)

Remorse Is Second

Paul's godly sorrow for his sin — holding the
cloaks of those who stoned Stephen — suggests the
second "R"— REMORSE. Our Lord, teaching his
followers to pray, said, "Lead us not into temptation,
but deliver us from evil." (Matthew 6:13.) He said
that 2,000 years ago. Brought up to date, the 1964

*Excerpted from Speeches of the Year, Brigham Young Univer-
sity, April 28, 1964. Used by permission.

THE INSTRUCTOR

version seems to be: "Lead us not into temptation,
but deliver us from being caught." Sorrow for being
caught is not remorse.

The Third "R" Stands for Relating

All sins should be confessed unto the Lord. Said
Elder Marion G. Romney, "Where one's transgres-
sions are of such a nature as would, unrepented of,
put in jeopardy his right of membership or fellow-
ship in the Church of Jesus Christ, full and effective
confession would, in my judgment, require confes-
sion by the repentant sinner to his bishop or other
proper presiding Church officer — not that the Church
officer could forgive the sin (this power rests in the
Lord Himself and those only to whom he specifically
delegates it) but rather that the Church, acting
through its duly appointed officers, might with full
knowledge of the facts take such action with respect
to Church discipline as the circumstances merit."^

The Lord has said, "By this ye may know if a
man repenteth of his sins — behold, he will confess
them and forsake them." (Doctrine and Covenants
58:43.)

The Fourth "R" Is Restitution

"For misconduct which offends another, confession
should also be made to the offended one, and his for-
giveness sought."^ Restitution means to restore —
to repair the damage. Three boys about to receive
scouting awards were apprehended breaking street
lights. And were they sorry for being caught! Later,
but before they accepted their awards, they RECOG-
NIZED their acts as unbecoming Eagle Scouts;
and with true feelings of REMORSE they went to
the power company to RELATE other similar trans-
gressions and offered to make RESTITUTION by
paying for the lights. Incidentally, the only resti-
tution exacted was that they be guardians of those
lights. From then on the lights burned on and on.
Some things cannot be restored. Street lights can
be replaced, embezzled funds and stolen property
may be returned; but how does one make restitution
for the sin of blasphemy — taking the name of God
in vain? Blasphemy, used so freely to punctuate re-
marks, is the most thoughtless of all conversational
crimes. How does one make restitution for lies — for
bearing false witness?

Boys flying kites haul in their white-winged birds —
You can't do that when you are flying words.
Thoughts unexpressed sometimes fall back dead,
But God himself can't kill them once they are said.

— Will Carlton.

The Fifth "R" Stands for Resolution

Resolution implies a firm resolve to forsake our

^Marion G. Romney, Conference Report, October, 1955.
'^Marion G. Romney, Conference Report, October, 1955.

sins. There are two kinds of resolution. One is
called the New Year type. Few of these ever last
longer than the winter snows. The other is the sin-
cere type, firmly resolved and guaranteed to last
forever. "By this ye may know if a man repenteth
of his sins — behold, he will confess them and forsake
them."

Resolves which are repeatedly broken merit no
forgiveness. "Go your ways and sin no more; but
unto that soul who sinneth shall the former sins re-
turn, saith the Lord your God." (Doctrine and Cove-
nants 82:7.) We do not trifle with the Lord.

A resolution is an expression of faith and like
faith needs to be supported by works. The next
step, therefore, involves works. It is represented by
a big "R" which stands for REFORMATION. A
resolution is an intention to do well. Reformation is
actually doing well. "Let every man learn his duty,
..." said the Lord. "He that learns not his duty
and shows himself not approved shall not be count-
ed worthy to stand." (Doctrine and Covenants 107:
99, 100.)

Transgressors need the forgiveness of Heavenly
Father. Their fellowmen will forgive "seventy times
seven" because they have been so commanded. (See
Matthew 18:21-22.) "I, the Lord, will forgive whom
I will forgive, but of you it is required to forgive
all men." (Doctrine and Covenants 64:10.) To earn
His forgiveness one should go the extra mile, for-
saking not only his sins, but adding the while devo-
tion and service to prove his love. Such devotion and
service constitute REFORMATION.

Realization of Happiness Is Seventh

Now, if, in the process of repenting, we follow these
six steps, represented by the six "R's" — may I list
them: RECOGNITION, REMORSE, RELATING,
RESTITUTION, RESOLUTION, and REFORMA-
TION, we should have placed ourselves in a posi-
tion to enjoy the seventh step represented by
another big "R" which stands for REALIZATION,
realization of the happiness that comes from right-
eous living. "Happiness is righteousness," said Presi-
dent McKay. "If there be no righteousness there be
no happiness," spoke the great prophet Lehi. (2
Nephi 2:13.) A realization that we are forgiven by
Him whose forgiveness really counts will give us
peace of mind. I can hear our Lord and Saviour say:
"My peace I leave with you, my peace I give unto
you. Let not your hearts be further troubled."

"If we confess our sins, he is faithful and just to
forgive us our sins, and to cleanse us from all \m-
righteousness." (/ John 1:9.)

After forty years of wandering in the wilderness,
Moses brought the children of Israel to the borders
{Concluded on page 95.)

MARCH 1966

. . . Thou shalt love the Lord thy God with all thy heart,
and with all thy soul, and with all thy strength, and with
all thy mind; and thy neighbour as thyself. — Luke 10: 27.

AM I MY
BROTHER'S

hy Hyrum A. Hendrickson*

When Cain answered the question regarding the
whereabouts of his brother Abel with the terse com-
ment, "Am I my brother's keeper?" he provided a
discussion topic for thousands of books, essays, and
sermons.

Jesus said that focusing our attention on our-
selves would only result in losing ourselves, but to
"lose ourselves" for others was the best guarantee
we had for exaltation. Thus He answered Cain's
question. We are our brother's brother, and as such
we become our brother's keeper.

The expression, "I am my brother's keeper," is
often related to specific facets of our day-to-day liv-
ing, such as providing ample food for those in need,
lending a word of encouragement and praise for the
discouraged, or visiting the sick and the orphaned.
These procedures are praiseworthy and deserving of
great spiritual blessings.

I would like to discuss briefly another area of
brother keeperness that too often receives little or
no attention, I refer to the school dropout. Most
of us^ dismiss the problem by saying "It's not my
responsibility to help keep Johnny in school." In
action, we bury our heads, ostrich style, and con-
vince ourselves that we are doing all we can by run-
ning an ambulance in the valley to pick up the
remains, forgetting that a little brother keeperness
could easily build a fence at the top of the cUff to
change the direction of the erring one.

That the problem of school dropouts is a serious
one is attested by the following study made in one
area in the United States. From 1959 to 1963, three

(For Course 6, lesson of May 29, "A Latter-day Saint Is a Worker
and Is Helpful"; for Course 14, lesson of May 29, "The Visits to
Jerusalem"; for Course 28, lesson of April 24, "Faith and Works";
to support Family Home Evening lessons 12, 16, 20, 21; and of
general interest.)

THE GOOD SAMARITAN— BY JUAN MANCHOLA.

out of ten students who graduated from the eighth
grade failed to complete high school. The national
ratio was higher, ranging from 3.5 to 4 out of 10.
One in every six dropouts was committed to correc-
tional institutions for some type of crime. A survey
of 1,704 inmates at a state prison in April, 1964,
revealed that 75% of the inmates did not complete
their high school education. Considering the welfare
aspects of dropouts, 72% of people receiving ADC
(Aid to Dependent Children) or APTD (Aid to
Permanently and Totally Disabled) did not com-
plete high school, 21% were unknown, leaving only
7% who had finished the 12th grade and some
college work. In terms of weekly earning, the Em-
ployment Security Commission stated that the aver-
age weekly income for 8 years of school was $76.00;
for a high school graduate, $110.00 per week; and
for one with 4 years of college, $155.00 per week.
During the 1960's, 26 million youth will enter the
labor force in the United States. At the present
rate, 7^ million will be school dropouts by 1970 tm-

*Hyrum A. Hendrickson is Snowflake (Arizona) Stake presi-
dent. He has been a high councilman and a bishop. He was a chap-
lain in the U.S. Army, serving in New Guinea and the Philippines.
He was a missionary in California. President Hendrickson is execu-
tive secretary of the Arizona Interscholastic Association, which
supervises 114 high schools. He has done much to reclaim high
school dropouts, and has here adapted his findings to the Sunday
School dropouts. Born in New Mexico, President Hendrickson at-
tended high school and college in Salt Lake City. He married
Ida Smith, and they have six children, three of them married.

THE INSTRUCTOR

less the trend is changed. In October, 1962, 14%
of high school graduates were unemployed, com-
pared to 28% for school dropouts.

Jesus said, "They that are whole need not a
physician, but they that are sick." (Luke 5:31.)
School dropouts are sick people, and they need a
physician. As a "brother's keeper," each of us can
watch for symptoms of the dropout disease, and
when they appear, "lose ourselves" in trying to build
a fence at the top of the cliff to ensure success in
the school program. Some of the more prominent
symptoms of potential and actual dropouts are:

a. Failure of one grade or more in elementary
school,

b. A record of steady regression in grades and
attendance,

c. Abstention from extra-curricular activities,

d. Negative student attitude and poor study
habits,

e. Recurring tardiness and truancy,

f. Emotional immaturity and personality dis-
turbance,

g. Either hostile and unruly or passive and
apathetic attitudes,

h. A disrupted and unstable home life.
Generally speaking, these symptoms are caused
by the following basic reasons:

1. Slow reading ability,

2. Financial distress,

3. Lack of motivation,

4. Family problems, such as the transient fam-
ily and the broken home,

5. Language and other cultural handicaps,

6. A limited guidance program in school,

7. An insufficient curriculum offering.

It would appear that these same symptoms fore-
cast Sunday School dropouts.

The home teacher is the "brother's keeper" of
every family assigned to him by the bishop and his

priesthood leader. He must watch for the symptoms
enumerated above, and when they appear bring into
focus all the resources available to redirect the ef-
forts of potential dropouts. The home teacher will
recognize that dropouts, under-achievers, and those
having frustrating experiences, did not get that way
overnight and are not likely to change back to a
better pattern of behavior quickly.

Encouragement from many sources will be given.
With the help of the home teacher, jobs will be lo-
cated to relieve financial stress. Visits to teachers,
counselors, and school administrators will bolster the
combined efforts to aid the potential dropout. The
family will be encouraged to hold weekly Family
Home Evening, at which time many anxieties and
feelings of insecurity can be freely discussed and
resolved.

Other young people will be invited to assist in
providing good social situations for the young mem-
bers of the family. Through a "spiritualized recrea-
tion program," good attitudes will be developed.
Arrangements will be made for regular time-and-
place study habits. Love will be rekindled in the
home. This is brother keepemess.

If we as Church members become our "brother's
keeper" when he is a potential Sunday School drop-
out, we help him to become a productive member of
the Church and increase his capacity to render
righteous service.

If we as a community concern ourselves with
the potential school dropout, we will pay less for
welfare measures, control of delinquents, and other
tangible and intangible costs of failure to prepare
young people for life. Our choice lies between fruit-
ful investment for the future and heavy expendi-
ture to combat the social costs of idleness. We can-
not afford the great loss of human resources better
known as the school dropouts. Remember, in the
act of saving someone else, we also save ourselves.

Library File Reference: Sunday Schools — ^Mormon — Enlistment.

SPELLING REPENTANCE WITH SEVEN BIG R'S (Concluded from page 93.)

of the "Promised Land." There they were halted
so they could sanctify themselves before they en-
tered.

Today, after six thousand years of mortal living,
dying, and wandering upon the face of the earth,
the children of God stand on the threshold of
another "Promised Land" — a promised millennium
of peace.

But just as God sifted out the impenitent in
Moses' day, so will He sift out the impenitent in our
day, before the dawn of the millennial mom. We
have so little time left to sanctify ourselves. And

how else can we sanctify ourselves, save by repent-
ance? I plead with all — give it top priority. Our
Lord gave priority when He counseled:

Hearken, O ye people of my church . . . Hearken
ye people from afar; and ye that are upon the islands
of the sea. . . .

Prepare ye, prepare ye for that which is to come,
for the Lord is nigh;

For I the Lord cannot look upon sin with the
least degree of allowance;

Nevertheless, he that repents and does the com-
mandments of the Lord shall be forgiven, (Doctrine
and Covenants 1:1, 12, 31, 32.)

Library File Reference: Repentance.

MARCH 1966

During the second day of our Lord's visit to the
Nephite people, He quoted to them in its entirety
the fifty-fourth chapter of Isaiah. Then followed
these instructions to His people:

And now, behold, I say unto you, that ye ought
to search these things. Yea, a commandment I give
unto you that ye search these things diligently; for
great are the words of Isaiah. (3 Nephi 23:1.)

Thus we know on the highest authority the value
of studying the prophecies of Isaiah. Unfortunately,
his writings are difficult to understand. This was
true in ancient times even as it is in our own. So
attests Nephi, the faithful son of Father Lehi. (See
2 Nephi 25:1.)

How Shall We Study Isaiah?

Over the years I have found it useful to divide
the book into seven logical divisions, each of which
can be examined intensively as one's interest de-
mands. These divisions are as follows:

(1) Chapters 1-12, prophecies dealing with "Ju-
dah and Jerusalem," the nations coming in the last
days to the "mountain of the Lord's house," and
closing with promises of Israel's restoration and a
psalm of thanksgiving;

(2) Chapters 13-23, prophecies of judgment and
salvation, for the most part consisting of "burdens"

on the nations of concern to Judah and Jerusalem;

(3) Chapters 24-27, prophecies concerning a
great world judgment, which will issue in Israel's
redemption;

(4) Chapters 28-33, a series of prophecies con-
cerning Israel's future (including the coming forth
of the Book of Mormon) and the relations of Judah
with Assyria and Egypt;

(5) Chapters 34-35, a prophecy contrasting the
destiny of Edom with that of the ransomed Israel;

(6) Chapters 36-39, a historical section which
deals briefly with Isaiah's activities during the reign
of Hezekiah;

(7) Chapters 40-66, prophecies of comfort, of
Israel's restoration from exile, of the Messiah, and
of Israel's future glory.

Isaiah's ministry could well have lasted from
about 742 B.C. to 687 B.C. The history of this
period will be found in a good, modern history book
on the Old Testament. For a brief overview of
Isaiah's times, one may consult The Voice of Israel's
Prophets,^ pages 14-19, keeping in mind that the
d&tes of Hezekiah's reign have now been revised
from 728 B.C.— 699 B.C. to 715 B.C.— 687 B.C.

There are chapters in some of the seven divisions
of Isaiah to which a Latter-day Saint reader need

(For Course 24, lesson of May 22. "Constant Growth in Under-
standing the Gospel"; for Course 26, all May lessons on Isaiah; and
of general interest.)

*Dr. Sidney B. Sperry is professor of Old Testament Languages
and Literature, and was formerly Director of Religious Instruction at
Brigham Young University.

^Sidney B. Sperry, The Voice of Israel's Prophets; Deseret Book
Company, Salt Lake City, Utah, 1952.

How To Read Isaiah

by Sidney B. Sperry*

i 1 ,^/,h's corruption and eim(Mm,

l^^xftfou that dwellestm the

! paJdens, the companions h«ark-
iKttiy voice: '-cause mete

i ^tf f We haste, my beloved,
i o£ spices.

ISAIAH -
i£she6«adoor,wew«UncJosej

t7withboa,dsoU^-^^ 1

Ito cowers: then^w^slm^^^^

eyes as one ^^^^Jj "lvm«yard /£t..„
II Solomon had ^,.J,y out !'•»«<•»
^r-Ra'-al-ha'-mSn; 'he Set out,j.^^,,.„,
tL v^neyid unto keepers >
the vmeyaiu thereof \ '«*,.,,

every one ^f ™« '^^4 pieces 1 /<"■ 5. "■
was to brmg a thousano f

ISyvineyard.wfeichfsmine,:

THE BOOK^OF THE PROPHET

ISAIAH.

6S0] CHAPTER i

THE"visioftoflsa>3htnesoti ,

5n the days ot 'C^-^ ."^b, ^w'-
thto, 'Ahaz, and JHez-e-ki

ah kings of judan- . .

z'S. 0 heavens, and give

ear, O earth: for the LORP ^ath
^^oWrv, I have nounshed and

brought up children, and they
have rebelled against me.
■I 'The ox taioweth his owner
and the ass his master's cnh
but Israel ''doth not know, my
people Moth not consider.
4 Ah sinful nation, a people
3laden with iniquity, a seed c
evildoers, children that are C05-
rtipters: they have forsaken tne
LOBO. they Viave provoked the
Holy One of Israel unto anger,
+kM are saone away backward

'"=1-^^' ??kTitrini&*

ther molUfied wrtn o

V0«'

yo-

are busned with fee.
Strangers de^*
:nee,j

• ^nmore vam<Jp»"•
t"^-^'f^^-HbePeWtnoo» •;.

t'^^,!X' the calling 4»' ,,
and safe^^' ^ot away wrth ;

,k: they ^e^^\^arfti.'m._
=««: ^*frSe spread fori-

your hands, iw ^^^^^^ y.
Jyesiromyou.y»-i^;!lnci

*;f|-/Washyou.«-^;,-„

cfelnVt.way«^-t:-4

doings from before

cease to do evil, ..^.^

judgment, ,:5f Sheries- l'"-'-''
ed, judge the taw>
for 'the widow. ^.^ua'^^

t8Comeno^^«o^^^i,oi.;>

I hrttt-s the inW-^y

tnt oJ '»^'^|^.„fr enemies:
avenge^"* f JSf^n m hand

,;^-thee,aftd^Pf;i,4way
awav thy dross, *•'«

alUhytsn: ,. . , , my

. 2t) And i y

iu^es as r .■ ;

coun«Bers.> ,-d.

aiterward*' -nc
•>"heerty « ' "■

^nZ..nn*al.if f- converts
-g, r ^nd tr.< ^ . ^^ the

vt; hav**
con-
that

V, .1 as a

.,•, i> > '-r-

. b« as
!< as a
; both
,. shaft

R 2 |68t
. - laa-iah the
-*co«c«r»ir«

to
'•.^moup'

pay little attention, since they have little to do with
our day and time. For example, Division 2, chapters
13-23, may be by-passed with the exception of some
material in chapters 13 and 14, an interpretation
of which may be found in the above-mentioned book.

Isaiah Calls People to Repentance

Much of Isaiah's ministry was consumed in call-
ing his backsliding people to repentance. Note the
irony in chapter 6:9-10 when the Lord calls him to
prophesy against His people. But the prophet was
cut to the quick by Israel's iniquity, and he eagerly
looked forward to the day when the scattered tribes
would repent, be gathered, and be redeemed by the
Lord. Therefore, many of Isaiah's prophecies are
predictions of events to take place in the latter days,
the dispensation in which we live. As an illustra-
tion of his method, read the prophet's forceful de-
nunciation of his people in chapter 1. This has right-
fully been called "The Great Arraignment" by the
famous German scholar, Ewald. But notice that in
verses 25-27 Isaiah makes clear that some day Israel
will be purged of her baser elements and be re-
deemed and restored:

And I will turn my hand upon thee, and purely
purge away thy dross, and take away all thy tin:

And I will restore thy judges as at the first, and
thy counsellers as at the beginning: afterward thou
shalt be called. The city of righteousness, the faith-
ful city.

Zion shall be redeemed with judgment, and her
converts with righteousness. (Isaiah 1:25-27.)

The prophet's interest in the latter-day Zion is
quite obvious.

Ideally, one needs to come to the study of
Isaiah with a good knowledge of ancient history,
scripture (including our latter-day scripture), a
bent for patient study, and a prayerful heart. Good
Biblical commentaries will help somewhat, but keep
in mind they are written by men who do not under-
stand the Gospel. However, they may often give a
lead or a suggestion to an alert Latter-day Saint
reader, even when their interpretations are wrong.

Analyzing Isaiah, Chapter Two

Now, let us take an average chapter from Isaiah
and see what we can learn by studying it closely.
We will select chapter 2, since it is better known to
Latter-day Saints than most other parts of Isaiah's
book. First of all, read the 22 verses carefully, striv-
ing hard to catch the meaning of the prophet's
words. In verses 2-4, Isaiah sees a glorious future,
"the last days," when the "mountain of the Lord's
house shall be established in the top of the moun-
tains," when Zion is to be a center of religious in-

struction and the place of the supreme court of the
nations, as one writer expresses it. Not only that,
but world peace will follow. The phrase, "mountain
of the Lord," seems to be a place where God may be
at home with His people.

In Isaiah 11:9 the thought seems to bfe that the
whole earth will be the Lord's "holy mountain" dur-
ing the millennium. And in considering the "moun-
tain of the Lord's house" let us not forget that in
the Doctrine and Covenants (133:13) the Lord ad-
vises the Jews to "flee unto Jerusalem, unto the
mountains of the Lord's house." (Italics mine.)
Apparently the phrase has a more extended appli-
cation than we have been accustomed to give it.

Now let us examine verses 5-22. Here we meet
problems of interpretation more difficult to handle
than in verses 2-4. However, a reading of verse 5
seems plainly to indicate that Isaiah is brought
back with a start to the drab reality and actual state
of his people. After seeing the glorious future of
Israel, he now exhorts the "house of Jacob" to
"walk in the light of the Lord." In his bitterness and
despair, Isaiah addresses the Lord directly in verses
6-9 and recites the iniquities of Israel — the reasons
why the Almighty has forsaken His people. In verse
10 the prophet advises the wicked (compare 2 Nephi
12:10) to enter into the rock and hide in the dust,
"for fear of the Lord, and for the glory of his majes-
ty" which shall smite them.

This leads the prophet, in verses 11-22, to pre-
dict a day of judgment against the wicked of all
nations. And apparently this day of judgment will
be at or about the time of our Lord's Second Ad-
vent. How do we reach this conclusion? Notice the
clause, "and the Lord alone shall be exalted in that
day," which occurs in both verses 11 and 17. As a
matter of fact, the "Lord alone" has never been
exalted from Isaiah's day to this. The honors due
Him will never be given until He comes in glory.

And notice the judgments to be poured out upon
the world as described in verses 12-22. Notice es-
pecially the Book of Mormon version of Isaiah 2:12
which reads:

For the day of the Lord of Hosts soon cometh
upon all nations, yea, upon every one; yea, upon
the proud and lofty, and upon every one who is
lifted up, and he shall be brought low. (2 Nephi
12:12.)

A judgment upon all nations fits better at or
about the time of our Lord's coming than almost
any other time. (Compare Malachi 3:2; 4:1.) The
reader will observe certain expressions, more or less
common in Isaiah's day, in verses 13 and 16. They

(Concluded on page 99.)

MARCH 1966

Fifteenth in a Series To Support the
Family Home Evening Program

Faithful Over
A Few Things

by Reed H. Bradford

In many organizations, an office or position is
considered a symbol of status or recognition. Thus,
the position of president, for example, is looked upon
as being of the highest status. The result is that
many individuals consciously seek positions which
have high popular status. Often, too, these indi-
viduals give greater devotion to positions of high
recognition than they do to positions of low status.

Another tendency of many individuals is to want
others to give them the answers to difficult decisions.
This is understandable. Many situations faced by
the individual do not have easy solutions. To make
an adequate decision, an individual must have con-
siderable knowledge and wisdom. He must be able
to evaluate the decision and place first things first.

The Symbol of Recognition

The above two tendencies, however, can be looked
upon as having certain very serious disadvantages.
In the first place, an organization suffers when the
occupant of a certain position does not give the full

(For Course 4, lesson of May 1, "Why We Pray"; for Course 6,
lesson of April 3, "A Latter-day Saint Is Prayerful"; for Course 18,
lessons of April 17 and May 15, "Truth," "Prayer"; for Course 24,
lessons of May 8, 22 and 29, "Motherhood and Religious Maturity,"
' Constant Growth in Understanding the Gospel," and "Faith and
Intellectual Maturity"; to support Family Home Evening lessons 3,
6, 9; and of general interest.)

measure of devotion to his responsibilities. Second,
the individual himself does not grow and develop, in
many instances, the way he should. Third, when an
individual continually wants others to make deci-
sions for him, he is not achieving one of the main
objectives of his earthly existence.

How should one look upon the various positions
within an organization? The Apostle Paul answered
this question by comparing an organization to a
body. He said:

For the body is not one member, but many. If
the foot shall say. Because I am not the hand, I am
not of the body; is it therefore not of the body? And
if the ear shall say. Because I am not the eye, I am
not of the body; is it therefore not of the body? If
the whole body were an eye, where were the hearing?
If the whole were hearing, where were the smelling?
But now hath God set the members every one of
them in the body, as it hath pleased him. And if they
were all one member, where were the body? But
now are they many members, yet but one body. And
the eye cannot say unto the hand, I have no need
of thee: nor again the head to the feet, I have no
need of you. Nay, much more those members of the
body, which seem to be more feeble, are necessary.
(I Corinthians 12 : 14-22.)

Therefore, if any position is necessary in an or-
ganization, high status should be accorded the per-
son who carries out the functions of his position in
the best way he knows how. This means that the
officeholder should not look to the position as a
symbol for recognition. Rather, his recognition
should come from two main sources: his own con-
science and the Lord.

The Main Purpose of Life

In The Story of The Other Wise Man, Artaban
was scheduled to go with the other three to present
gifts to the Messiah. However, he was delayed "be-
cause he paused to show mercy."

"He found many to help. He fed the hungry,
and clothed the naked, and healed the sick, and com-
forted the captive."^ As Artaban was dying, with-
out having found the Saviour, he heard a sweet
voice say:

Verily I say unto thee, inasmuch as thou hast
done it unto one of the least of these my brethren,
thou hast done it unto me.

"A calm radiance of wonder and joy lighted the
pale face of Artaban like the first ray of dawn on a
snowy mountain peak. One long, last breath of
relief exhaled gently from his lips.

iHenry Van Dyke, The Story of The Other Wise Man; Harper
and Brothers, New York City, N.Y., 1923; page 62.

THE INSTRUCTOR

"His journey was ended. His treasures were ac-
cepted. The Other Wise Man had found the King."-

The Lord has indicated that one of the main
purposes of this Hfe is for the individual to grow in
knowledge, wisdom, and skill. "Verily I say, men
should be anxiously engaged in a good cause, and
do many things of their own free will, and bring to
pass much righteousness." (Doctrine and Covenants
58:27.)

How To Make Decisions

Again, He said: "Treasure up in your minds con-
tinually the words of life." (Doctrine and Covenants
84:85.) Certainly, in making decisions, the individual
should obtain the best knowledge available, consid-
ering his own time and energy. Then he should ask
for the help of the Lord in making the decision;
but he, himself, should go through the process of
evaluating the situation.

A statement made in the Doctrine and Cove-
nants has relevance for this situation. In explaining
to Oliver Cowdery why he failed in his efforts to
translate the Book of Mormon, the Lord said:

Behold, you have not understood; you have sup-
posed that I would give it unto you, when you took
no thought save it was to ask me.

But, behold, I say unto you, that you must study
it out in your mind; then you must ask me if it be
right, and if it is right I will cause that your bosom
shall burn within you; therefore, you shall feel that
it is right.

But if it be not right you shall have no such feel-
ings, but you shall have a stupor of thought that
shall cause you to forget the thing which is wrong;
therefore, you cannot write that which is sacred save
it be given you from me. (Doctrine and Covenants
9:7-9.)

^The Story of The Other Wise Man, page 76.

Thinking and behaving in the above ways would
seem to permit the individual to carry out the prin-
ciple of "stewardship." No matter what position one
occupies, he becomes aware of its privileges and re-
sponsibilities and carries them out with a full mea-
sure of devotion. This has special relevance for
members of the family. The father, for example,
holds the priesthood and is the presiding officer in
the home. But if he is a good presiding officer, his
aim towards his wife and children is to help each
one of them become a son or daughter of God.
He will look upon his wife as his counselor and will
honor and respect her own wisdom and experience.
He will permit his children to participate in decisions
where appropriate. A wife and a mother will support
her husband in his righteous actions. She and her
husband become one in the sense that God the Fa-
ther, the Saviour, and the Holy Ghost are one. They
will be one in purpose, one in spirit, and one in the
method of achieving their goals.

Children in the family will be respected by their
parents. Parents will say "please" when asking chil-
dren to fulfill a request, and "thank you" when it is
completed. Children will respect their parents and
remember that one of the functions of age is to give
youth the benefit of its wisdom and experience. Thus,
when one is loyal to his stewardship, he is worthy
to receive the approval of the Lord. It was He who
said:

Well done, thou good and faithful servant: thou
hast been faithful over a few things, I will make thee
ruler over many things: enter thou into the joy of
thy lord. (Matthew 25:21.)

Library File Reference: Gospel Living.

HOW TO READ ISAIAH (Concluded from page 97.)

include such phrases as "cedars of Lebanon," "oaks
of Bashan," and "ships of Tarshish," which will be
found explained in good Bible dictionaries or com-
mentaries.

Use Every Resource Possible

In our brief study of Isaiah 2, we have observed
the prophet's vision of the future glory of Zion and
the abolishment of war, his distress because of his
people's wickedness, and his prediction of judgment
upon the wicked world of the latter days.

So, in like fashion, we examine and ponder care-
fully the many chapters in Isaiah, using every re-

source possible. For those Latter-day Saints just
beginning the study of Isaiah, I advise them to start
with chapters 1, 2, 9, 11-14, 24-27, 29, 34-40, 49-55,
60-66, using what help they can glean from The
Voice of Israel's Prophets.

We do not have available for our people com-
plete commentaries on the prophets, written from
the point of view of the Restored Gospel; and it is
one thing to read the prophets, quite another to
understand them. However, with sincere prayer and
study, it can be accomplished.

Library File Reference: Isaiah.

MARCH 1966

A Bible Story from II Kings 22, 23

A Book of Laws
Was Found

by Lorna C. Alder

Many years ago in Jerusalem the people forgot
their Heavenly Father and made idols to worship.
They did many other wicked things. Josiah was
made their king. He wanted to be a good king and
he wanted the people to do what was right.

One day he sent for Shaphan, the scribe. He
asked him to go to the high priest, Hilkiah, with an
important message. The house of the Lord, the tem-
ple, needed cleaning and repairing. The high priest
had the money that belonged to the church. The
king sent word for Hilkiah to use the money to repair
the temple. Carpenters, builders, and masons worked.
Money was used to buy lumber. Stones were cut.
The men who were hired worked faithfully with their
assignments to repair the house of the Lord. All the
people were happy to have the temple made beautiful
again.

As they were cleaning, the high priest found a
book in the temple. It was an important book. In
fact it was a book of laws and commandments of the
Lord. Hilkiah, the high priest, gave the book to Sha-
phan, the scribe, who kept the records. He read it,

Shaphan, the scribe, took the book of laws and command-
ments of the Lord to King Josiah and read it to him.

When Shaphan went to the king to report about
the work that was being done, he took the book of
laws to King Josiah and read it to him. When the
king heard what the book said, he was very sad. He
was unhappy because his parents and teachers had
not taught him the Lord's commandments. He knew
his people did not know these laws.

Now the king said to Hilkiah, the priest, "Go and
inquire of the Lord for me and the people about the
commandments that are in this book that was
found."

This was a very difficult thing because the high
priest and all the priests were wicked. They had not
lived near enough to the Lord that He could speak
through them. It seems that the person who lived
nearest to Heavenly Father was a woman, Huldah.
She was called a prophetess. Hilkiah, the priest, Sha-
phan, the scribe, and other men went to Huldah, the
prophetess. They asked her to ask the Lord what
He would have the king do.

She said, "Tell the man who sent you that the
Lord is very displeased. The people burn incense
to their idols and they have forgotten the command-
ments."

One of the Lord's commandments says: "Thou
shalt have no other gods before me." (Exodus 20:3.)
The people were worshiping idols and images.

Huldah told them that because the king was
humble when he learned the truth from the book
of laws, the Lord would no longer be angry if the
people would repent and do better.

King Josiah sent for all the people of Judah and
Jerusalem to come to the temple. The Bible says
the king went to the house of the Lord and with him
were "all the people, both small and great: and he
read in their ears all the words of the book of the
covenant which was found in the house of the Lord."
{II Kings 23:2.)

And the king stood by a pillar in the temple and
promised the Lord he would keep His command-
ments. Then all the people stood and also promised.

The king ordered that all the idols and images
be taken out of the temple and destroyed. We
are told that there was no king before or after Josiah
who was so faithful. He served the Lord with all his
heart, and with all his soul, and with all his might,
according to the laws of Moses.

All this was because he learned the laws of the
Lord from the book that was found in the temple.
The king was anxious to do what was right. This
important leader also helped the people to live the
Lord's commandments.

Art by Ron Wilkinson.

(For Course 2, lesson of May 15 and 29, "Books Help Us Worship "
'We Trust Our Heavenly Father"; for Course 8, lesson of May 29
A Constitution for Israel"; for Course 10, lesson of April 17 "My
Father's House Is a House of Order"; to support Family Home Eve-
ning lessons 4, 8; and of general interest.)
Library File Reference: History.

100

THE INSTRUCTOR

6£llO

t't^L XO

OT138

OT141

By tlie Waters of Babel

BY Hazel W. Lewis

INTRODUCTION

This article describes the siege of ancient Jerusalem and its fall at the time of
the second captivity. It recounts some of the appalling incidents that happened
during the siege and deportation of the flower of the Jewish people from Jerusalem
to Babylon. Most significantly, it relates the devastating heartbreak and loneliness
of the Jewish people upon being compelled to leave their homeland.

THE STORY
From II Kings 25

In the ninth year of the reign of the evil king Zedekiah, Nebuchadnezzar, king
of Babylon, and his soldiers laid siege once again to Jerusalem. Jeremiah, a prophet
of the Lord, had predicted that the big city would be destroyed if the people did
not repent. He had even said that God would not let Nebuchadnezzar destroy the
people who were in Jerusalem, if they would give themselves up as prisoners to
the Chaldean King. This, Zedekiah, king of Judah, refused to do. Probably he and
his princes thought this might cause a breakdown in the spirits of the besieged
people. And so, many long and weary months passed.

". . . Famine prevailed in the city, and there was no bread for the people of
the land." (II Kings 25:3.)

The scriptures tell us how severe the famine became and the results of it.

'*. . . Lift up thy hands toward him for the life of thy young children, that
faint for hunger in the top of every street." (Lamentations 2:19.)

Mothers even turned cannibal and ate their young. "Behold, O Lord, and
consider to whom thou hast done this. Shall the women eat their fruit, and chil-
dren of a span long? shall the priest and the prophet be slain in the sanctuary of
the Lord? (Lamentations 2:20.)

Other terrible deeds were committed. "They ravished the women in Zion,
and the maids in the cities of Judah. Princes are hanged up by their hand. . . ."
(Lamentations 5:11, 12.)

In King Zedekiah's reign the siege of Jerusalem was kept up for more than a
year. Burning and looting were prevalent.

BY THE

WATERS

BABEL

From a painting by
J. J. Tissot

Courtesy, The
Jewish Museum, N.Y.C.

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By the Waters of Babel

THE STORY (Concluded)

Nebuzaradan, captain of the guard and a servant of
the king of Babylon, came with other soldiers into Jerusa-
lem, burning and looting.

And he burnt the house of the Lord, and the king's
house, and all the houses of Jerusalem, and every great
man's house burnt he with fire.

And the pillars of brass that were in the house of the
Lord . . . did the Chaldees break in pieces, and carried the
brass of them to Babylon.

And the pots, and shovels, and the snuffers, and the
spoons, and all the vessels of brass wherewith they minis'
tered, took they away.

And the firepans, and the bowls, and such things as
were of gold, in gold, and of silver, in silver, the captain
of the guard took away. (U Kings 25:9, 13-15.)

And what about King Zedekiah and the people? What
happened to them? King Zedekiah and his men fled by
night toward the plain. The army of the Chaldees pursued
the king and caught up with him on the plains of Jericho
and scattered his army. King Zedekiah was taken to the
king of Babylon at Riblah.

And they slew the sons of Zedekiah before his eyes,
and put out the eyes of Zedekiah, and bound him with
fetters of brass, and carried him to Babylon. (U Kings 25:7.)

Many of the Jewish people were deported. "But the
captain of the guard left of the poor of the land to be
vinedressers and husbandmen."

Prior to Zedekiah's reign in Judah, Jerusalem had been
besieged and many Jews had been taken captive. This
happened in the reign of Jehoiachin, a king who preceded
Zedekiah. At that time the scriptures tell us that "princes,
and all the mighty men of valour, even ten thousand cap-
tives, and all the craftsmen and smiths," were carried
away, "None remained, save the poorest sort of the people
of the land." (11 Kings 24:14.) Even the king himself was
taken from Jerusalem to Babylon as a captive.

The captive Jews had a lonely and homesick feeling
for their native land, where many of them had worshiped
God in the temple. They did not feel like entertaining
their captors, the Babylonians. Their heartsick feelings,
their patriotic expressions, and even their feelings of hat-
red against their oppressors are expressed in Psalm 137:

By the rivers of Babylon, [a network of canals branched
off from the Euphrates River, which is the river spoken of
in this psalm 1 there we sat down, yea, we wept when we
remembered Zion.

We hanged our harps upon the willows in the midst
thereof.

For there they that carried us away captive required
of us a song; and they that wasted us required of us mirth,
saying. Sing us one of the songs of Zion.

How shall we sing the Lord's song in a strange land?

[Then the captive Jews made a promise.]

If I forget thee, O Jerusalem, let my right hand forget
her cunning.

If I do not remember thee, let my tongue cleave to
the roof of my mouth; if I prefer not Jerusalem above my
chief joy.

Remember, O Lord, the children of Edom in the day
of Jerusalem; who said. Rase it, rase it, even to the foun'
dation thereof.

The last statement refers to the people of Edom who
rejoiced at the destruction of Jerusalem.

In the following lines we gain a glimpse of the hatred
against the enemies of Jerusalem and the curse they placed
on them. Perhaps the captives felt provoked to say the
following:

O daughter of Babylon, who art to be destroyed; happy
shall he be, that rewardeth thee as thou hast served us.

Happy shall he be, that taketh and dasheth thy little
ones against the stones.

One of our own LDS hymns, "Down by the River's
Verdant Side,"i must have taken its theme from the fore-
going psalm. While we do not know the origin of this
hymn, we can surmise that it might have been written
when our pioneers became exiles. Colonel Thomas L,
Kane reported^ that he heard it sung by a "young lady
with a fair face and dark eyes" at a farewell party for the
first company of the Mormon Battalion, held at Winter
Quarters on July 16, 1846.

Down by the river's verdant side,
Low by the solitary tide
There while the peaceful waters slept.
We pensively sat down and wept,
And on the bending willows hung
Our silent harps through grief unstrung.

THE PICTURE

This painting by J. J. Tissot depicts so well the attitude
of the Jewish captives. The bodies of these people seem to
show weariness, dejection, homesickness, and sadness. Their
harps or lyres were hung on the trees. They had no need
for them. When their captors had required mirth and
gaiety, they answered, "How can we sing the Lord's song
in a strange land?"

Through the big willow trees, the captives get a glimpse
of the land where their people will reside for seventy years.

1 Hymns — Church of ]esus Christ of Latter-day Saints, page 55.

2 J. Spencer Cornwall, Stories of Our Mormon Hymns; Deseret Book Company,
Salt Lake City, Utah, 1961, page 66.

For Course 26, lessons of April and May, "Isaiah, Prophet — Statesman of
Israel"; for Course 28, lessons of April 17 and May 1, "Faith," and "Repent-
ance"; to support Family Home Evening lessons 7 and 8; and of general interest.

LIBRARY FILE REFERENCE: Jews — History.

snio

Ut^L J.U

OT142

OT146

A Flannelboard Story by Marie F. Felt

Joshua had been a wonderful leader to the chil-
dren of Israel. They had loved him just as they
had loved and followed Moses. Under God's
guidance he had brought them to the land of Canaan
where Abraham had lived so many years earlier.
Isaac and Jacob had lived there also. Jacob left to
go to Egypt only because of the great famine in the
land of Canaan. When Jacob left, God promised
that He would bring his children back again; and
He had kept that promise.

The land of Canaan, which we now call the land
of Palestine, was a beautiful place. It was also a
fertile land, a land where things grew easily. There
the children of Israel were able to grow barley, corn,
and wheat, as well as fruits and vegetables that were
deUcious. They no longer needed the manna that the
Lord had sent them while they were in the wilder-
ness. Also, there was plenty of pasture land for the
flocks of sheep and herds of cattle they had brought
with them from Egypt. Never in all their lives had
they had so much, and they were grateful.

But things do not always stay the same. After long
years of plenty, a famine again came upon the land.
This time all the children of Israel did not move
away as they had done at the time of Joseph, but
many of them did. Among them were Elimelech, his
wife Naomi, and their two sons, Mahlon and Chilion.
They decided to leave their home in Bethlehem and
go to live in the land of Moab. To get there they
had to cross the Jordan River and go south on the
other side of the Dead Sea.

After Elimelech and his family had been in this
new land for a short time, Elimelech died, leaving
Naomi and their two young sons alone there. The
boys comforted their mother and cared for her as
their father would have done. When the boys grew
to manhood, they met and married two lovely Moa-
bite girls named Ruth and Orpah. These two young
couples had been married only a very short time
when both Mahlon and Chilion died.

Naomi's sorrow was now very great. She had
lost all that was dear to her in the whole world;
first her husband and then her two sons. She felt
that she could no longer stay in Moab, She was
alone in this land. All her relatives lived in Bethle-
hem, and as the famine was over, she now wanted
to return to them.

(For Course 1, lessons of April 24 and May 15, "Heavenly Father
Causes Things To Grow," and "We Say Thank Thee for the Beauti-
ful World"; for Course 2, lesson of May 29, "We Trust Our Heavenly
Father"; for Course 6, lesson of May 29, "A Latter-day Saint Is a
Worker and Is Helpful"; to support Family Home Evening lessons
14, 22; and of general interest.)

Ruth and Orpah were also very lonely and sad,
for they, too, had lost the ones who were most dear
to them. They forgot their sorrow, however, in try-
ing to comfort Naomi and bring her happiness.

One day Naomi called Ruth and Orpah to her.
She told them that since her husband and sons were
gone, she had decided to go back to her old home
in Bethlehem. The girls were very much surprised,
because Bethlehem was such a long way off; and
Naomi had no way to get there unless she walked.
Besides this, they loved her and wanted her to stay
in Moab with them.

When Ruth saw Naomi was in earnest about go-
ing to Bethlehem, she was very sad. She loved Naomi
and could not bear to think of living in Moab with-
out her. She decided that if Naomi went back to
Bethlehem, she would go with her. Orpah decided
that she, too, would go.

As the three women walked along together on
their way back to Bethlehem, Naomi began to think
how hard it would be for these young women to
find acceptance in a strange land. The people would
not know them. They might not even be kind
to them, and the girls might be more lonely and
unhappy there than they would be in Moab. Finally
Naomi spoke again to them. She loved them but
felt it best for them to stay with their own people.
She asked them to return to the home of their par-
ents where they would be well cared for and be
happy. She thanked them for being so thoughtful
and kind, not only to her but to her two sons.

The girls wept. They again told Naomi that they
would rather go with her. Naomi loved them for
this, but felt that she should not let them leave home.
Once more she urged them to go back to their own
people. Finally, Orpah kissed Naomi goodbye and
started back to Moab.

Ruth, however, refused to go. She loved Naomi
more than anyone in all the world and felt that she
could not leave her now that Naomi was old and
sad and needed someone to care for her. One thing
that Ruth appreciated most was that Naomi had
taught her to worship the Lord God as the Israelites
did, rather than the idols of the Moabites. As Ruth
put her arms around Naomi, she said:

. . . Intreat me not to leave thee, or to return from

following after thee: for whither thou goest, I will go;

and where thou lodgest I will lodge: thy people shall

be my people, and thy God my God. {Ruth 1:16.)

(Concluded on following page.)

^■'Adapted from "Ruth and Naomi," Sacred Stories Jor Children,
by Marie F. Felt. Used by permission.

MARCH 1966

101

RUTH AND NAOMI {Concluded from preceding page.)

Oh, how happy Naomi was to hear Ruth say
this! She loved her dearly and was grateful for
her love and devotion.

Bethlehem was quite a long way off, but Ruth
and Naomi did not mind. As they walked along
and visited, Ruth must have learned much about
her new home and the people who lived there. As
they neared the city, they saw many fields of ripened
grain. In the fields they saw reapers at work cutting
and tying the grain into bundles. They saw the
poor people gathering what the reapers had left.
Soon they passed all the grain fields and came to
Naomi's old home.

Naomi had been gone from her home for ten
years, and all the city came out to welcome her
back.

After they had rested from their long journey,
Ruth began to think of ways in which she could
help provide for them. She remembered seeing the
people in the fields gather grain that the reapers
had left, and she thought that she would like to do
that. She spoke to Naomi about it, and Naomi said
to her, "Go, my daughter." (Ruth 2:2.)

The next morning Ruth went to the fields of a
man named Boaz. She worked hard all day picking
up stalks of grain that had been left by those who
cut them. It was hard work, and the sun was hot.
Ruth had to bend over so many times her back must
have ached, but she did not complain. She just
worked on gladly, to get food for herself and Naomi.
As Ruth was gleaning, Boaz, the man who owned
the field, came to see how the reapers were getting
along with their work. When he saw this lovely
young lady gleaning, he asked one of his workers
who she was. The worker told him that Ruth had
lived far away in the land of Moab, and that she
had left all her friends and family to come here
with Naomi, so that she could take care of her.
When Boaz heard this, he called Ruth to him. He
told her to come every day if she wished, to gather
grain from his fields. He also invited her to have
dinner with his workmen and eat of the corn and
bread that he gave them.

When Ruth heard the words of Boaz, she was
very grateful. She bowed low before him and thanked
him for his kindness. Then she asked him why he
was being so kind to her. In reply Boaz told her
that he knew she had left her father and mother and
the land that was her home to come to a new land
and a new people so she could care for Naomi and
bring her happiness. He told her that God would
bless her because of what she had done. After she
had gone back to glean,

. . . Boaz commanded his young men, saying,
Let her glean even among the sheaves, and reproach
her not: And let fall also some the handfuls of pur-
pose for her, and leave them, that she may glean
them, and rebuke her not. {Ruth 2:15, 16.)

The young men were glad to do as Boaz had said.
They often let handfuls of grain fall as Ruth came
near. Each night as she came home to Naomi, she
had plenty of grain for their food. She enjoyed mak-
ing it into bread for them to eat.

Boaz often watched Ruth at work and thought
how good and beautiful she was. One day he asked
her to be his wife and to bring Naomi and come to
live with him in his fine home. Ruth was very hap-
py and proud to be the wife of Boaz.

One day God sent Ruth and Boaz a baby boy.
This was the happiest day in all their lives, and oh,
how they loved him! Naomi was happy, too. She
could be his nurse, and she would enjoy that. As
she held this precious baby in her arms, she must
have offered a little thank-you prayer to God for
this greatest blessing of all.

Library File Reference: Ruth.

How To Present the Flannelboard Story:

characters and Props Needed for This Presentation Are:

Elimelech, Naomi, and their two sons, Mahlon and
Chilion, as they leave Bethlehem for Moab. (OT138.)

Naomi, seated with her two sons at her side, as they
grieve over the death of their husband and father.
(OT139.)

The two sons, Mahlon and Chilion, standing, with Ruth
and Orpah. (OT140, 141.)

Naomi, in her grief, after the death of her two sons,
tells Ruth and Orpah that she is planning to return
to Bethlehem. (OT142.)

Naomi, Ruth and Orpah, as they walk toward Bethle-
hem. Ruth is by Naomi's side. (OT143.) Orpah is
walking alone. (OT144.)

Ruth is seen as she gleans in the fields of Boaz. (OT145.)

Boaz and Ruth, as they look at their baby which Naomi
holds. (OT146.)

Order of Episodes:

Scene I:

Scenery: Outdoor scene.

Action: Elimelech, Naomi, and their two young sons
(OT138) are seen walking to Moab where there is
much food.

Scene II:

Scenery: Indoor scene.

Action: Naomi is seen with her two young sons as she
tells them of the death of their father. (OT139.)
They will stay in Moab, she tells them.

Scene III:

Scenery: Same as Scene II.

Action: Mahlon and Chilion bring Ruth and Orpah
(OT140, 141) to meet their mother.

Scene IV:

Scenery: Same as Scene II.

Action: Naomi, in her grief is telling Ruth and Orpah
of her decision to return to Bethlehem. (OT142.)

102

THE INSTRUCTOR

Scene V:

Scenery: Outdoor scene.

Action: Naomi and Ruth (OT143) have paused in their
journey to Bethlehem. Orpah (OT144) has been
persuaded to return to Moab. Ruth is determined
to continue on with Naomi.
Scene VI:

Scenery: A field of ripened grain.

Action: Ruth is seen with other reapers gathering grain.
Boaz is seen in background observing her. (OT145.)

Scene VII:

Scenery: Indoor scene in the home of Boaz.

Action: Naomi is seated, holding the baby of Ruth and
Boaz. They look at one another with love and af-
fection. (OT146.)

ORDER OF

FLANNELBOARD

SCENES

THE BEST FROM THE PAST

This is a supplementary chart to help teachers find
good lesson material from past issues of The Instructor.
Available magazines are SStji each. Reprints of many center
spread pictures (and flannelboard characters since May,
1965) are available for 15<l; each.

We encourage Latter-day Saints to subscribe to and
save The Instructor as a Sunday School teacher's encyclo-
pedia of Gospel material.

Abbreviations on the chart are as follows:

First number quoted is the year.

Second number quoted is the month.

Third number quoted is the page. (e.g. 60-3-103 means

1960, March, page 103.)
Fbs — flannelboard story. Cs — center spread.
Isbc — inside back cover. Osbc — outside back cover.
* — not available. Use ward library.

SUNDAY SCHOOL COURSE NUMBER

AAay

62-11-Fbs

64-2-57,
Cover

65-3-96

60-6-Cs
60-8-Cs

64-6-Cs

60-2-68

64-2-52

65-5-202,
208

62-2-40,
44

57-9-Cs
62-1-Fbs

58-2-
Isbc
58-8-256

62-5-Cs,
163

64-10-376

58-10-303,
Isbc

61-11-Cs
63-3-80

61-5-168
64-1-20

63-5-149

64-2-58,
62

64-8-Osbc

60-3-78
62-2-64

Mother's
Day

58-5-*
Cover

62-3-

Cover
62-11-Fbs

64-2-66,
Cover

60-3-
Cover

62-7-219

64-2-66

62-2-69

63-3-95

64-2-66
64-3-94

65-4-163

60-3-
Cover

64-2-66

61-5-145
64-2-62,
66

62-9-
Cover
62-11-Fbs

64-3-

Cover

64-3-Fbs
64-9-
Cover

63-5-169
63-9-323

64-2-56

65-5-202
65-9-Cs

57-10-Cs
57-11-Cs
57-12-Cs

58-2-Isbc

62-3-84
62-10-352

60-12-Cs

63-3-Cs
63-12-Cs

57-4-110
60-3-68

63-3-112
64-4-140

62-2-Cs

60-3-80,
' 83

56-4-
Cover

58-7-Fbs
58-8* -Cs

60-7-231

58-4-Fbs
58-10-Fbs

58-5*-160

63-5-
Cover

64-5-186
64-6-Fbs

62-2-37,
44, 50,
64

58-2-Cs
58-3-Cs

62-3-91

58-2-Isbc

6O-5-C3

64-1-26
64-2-52

60-1-32

64-1-10,
38

60-12-Cs

58-3-65

60-3-73
60-12-Cs

62-2-37,
48,50

62-4-129
63-3-112

62-2-37,
44

64-2-60

64-1-43

62-1-8
62-3-82

64-3-111

60-1-28
60-12-426

64-9-Cs

65-10-Fba
65-11-Fbs

60-1-12
60-3-96
60-10-354

58-2-Cs
58-4-Cs

64-1-43
64-12-Cs,
485

58-2-Isbc
60-3-Cs

60-5-146

61-8-Osbc

64-1-38
64-10-376

58-6*-191
58-10-Cs

60-3-76
60-10-Fbs

63-8-280
64-7-281

61-3-86

62-6-196

63-3-112

62-2-46,
52

64-1-43
64-2-64

63-8-275
64-11-434

MARCH 1966

103

Superintendents

When Bennett H. Jacobs was
Instructor Use Director of the Los
Angeles stake, that stake claimed
second place in the Church in per-
centage of Instructor subscriptions
purchased by the members. At the
same time Emigration stake in Salt
Lake City stood in 155th place.

Then Bennett Jacobs moved to
Salt Lake and went to live in Fed-
eral Heights Ward, Emigration
Stake. He was promptly made
ward Instructor Use Director. His
first approach was to a member of
the Sunday School general board.

"Are you a subscriber to The
Instructor?" he asked.

*'Yes, of course."

"Have you subscribed for three
years, at the reduced rate?"

"No."

"Will you?"

"Yes."

It was as simple as that. He ap-
proached others of the ward, and
the Federal Heights Ward sub-
scription percentage immediately
jumped.

Then Brother Jacobs was made
stake Instructor Use Director. He
approached the stake presidency

This is the story of one man
and The Instructor

Bennett H. Jacobs

and received their enthusiastic sup-
port. They invited him to explain
the value of The Instructor to the
high council. He did so, and after
the members subscribed for three
years he contacted every bishop of
the stake.

Only one ward had an Instructor
Use Director. Within one week one
was appointed in every ward. Each
of these directors appeared before
his ward council, and appointed
aides to help in other ward groups.

In each Sunday School class
each ward Instructor Use Director
asked for a volunteer to make The
Instructor available to class mem-
bers. Three classes gave a 100%
response.

Brother Jacobs reported that
Alice Tuddenham of the Twenty-
first Ward, one of the most consci-
entious of the Instructor Use Di-
rectors, said, "I merely showed the
ward leaders and parents a copy of
The Instructor and asked them to
place their subscription with me."

At the first meeting of the Sun-
day School stake board, each mem-
ber agreed to distribute five
subscriptions to friends, neighbors,
and investigators.

When I last saw Bennett Jacobs,
Emigration Stake had risen to
fourth place^ iix the Church in In-
structor subscriptions. He said he
would not be happy unless the next
time I met him he could greet me
with the simple statement, "We
are Number One."

He tried harder.

Bennett H. Jacobs died January
7 after an operation. He was a
great Instructor Use Director. The
greatest tribute that can be paid
him is to emulate his enthusiasm
and activity in all the stakes.

— Superintendent
David Lawrence McKay.

^Figures compiled in the fall of 1965.

The Deseret Sunday School Union

Geohge R. Hill, General Superintendent
David Lawrence McKay, First Assistant General Superintendent; Lynn S. Richards. Second Assistant General Superintendent
wIllace F Bennett General Treasurer; Paul B. Tanner, Assistant General Treasurer; Richard E. Folland, General Secretary
' MEMBERS OF THE DESERET SVNDAY SCHOOL UNION BOARD

George R. Hill
David L. McKay
Lynn S. Richards
Wallace F. Bennett
Richard E. Folland
Lucy G. Sperry
Marie F. Felt
Gerrit de Jong, Jr.
Earl J. Glade
A. William Lund
Kenneth S. Bennion
J. Holman Waters
H. Aldous Dixon
Leland H. Monson
Alexander Schreiner
Lorna C. Alder
A. Parley Bates

William P. Miller
Vernon J. LeeMaster
Claribel W. Aldous
Eva May Green
Melba Glade
Addie L. Swapp
W. Lowell Castleton
Henry Eyring
Carl J. Christensen
Hazel F. Young
Florence S. Allen
Beth Hooper
Asahel D. Woodruff
Frank S. Wise
Clair W. Johnson
Delmar H. Dickson
Clarence Tyndall

Wallace G. Bennett
Addie J. Gilmore
Camille W. Halliday
Margaret Hopkinson
Mima Rasband
Edith Nash
Mirmie E. Anderson
Alva H. Parry
Harold A. Dent
Bernard S. Walker
Paul B. Tarmer
Catherine Bowles
Raymond B. Holbrook
Joseph Fielding Smith,
Lorin F. Wheelwright
Fred W. Schwendiman

Jr.

Lewis J. Wallace
Clarence E. Wonnacott
Lucy Picco
Arthur D. Browne
J. Roman Andrus
Howard S. Bennion
Herald L. Carlston
O. Preston Robinson
Robert F. Gwilliam
Dale H. West
Bertrand F. Harrison
Willis S. Peterson
Greldon L. Nelson
Thomas J. Parmley
Jane L. Hopkinson
Oliver R. Smith

G. Robert RufE
Anthony I. Bentley
Mary W. Jensen
John S. Boyden
Golden L. Berrett
Marshall T. Burton
Edith B. Bauer
Elmer J. Hartvigsen
Donna D. Sorensen
Calvin C. Cook
A. Hamer Reiser
Robert M. Cundick
Clarence L. Madsen
J. Elliot Cameron
Bertrand A. Childs
James R. Tolman

Richard L. Evans, Howard W. Hunter. Advisers to the General Board

104

THE INSTRUCTOR

Answers to Your Questions

Ward Instructor Use Director

Q. Who appoints the Instructor

Use Director in the ward Sunday

school? — Semi-annual Sunday

School Conference.

A. The Instructor Use Director
is chosen on recommendation of
the superintendency to the bishop.
He is called as any teacher. It is
highly important that every ward
have an Instructor Use Director.

Reasons for Teacher Subscribers

Q. What reasons can we give
teachers to subscribe to The In-
structor?

A. The Instructor is a tool to
help the teacher perform his work.
It features an inspirational editor-
ial by President McKay each
month. It is filled with other en-
richment materials which give life
to a Sunday School class. It en-
genders interest in the class
through its stories and illustra-
tions. The Instructor points up
application of the principles of the
Gospel in our daily lives. It is an
indispensable tool to good Sunday
School teaching.

Sunday School Study Courses

Q. Is it advisable to allow a
teacher to choose his own course
of study?

Memorized Recitations

A. No. The teacher would be
unable to receive any help from
the stake board. There would be
no class to attend at stake prepar-
ation meeting. Members of the
class could be subjected to the
same material for two successive
years. Also the subject might not
have been approved by the Church
reading committee of the general
authorities.

Greeters of Ward Sunday School

Q. Are greeters members of the
ward Sunday School faculty?

A. Greeters are ordinarily not
members of the ward faculty. They
are usually members of the priest-
hood, assigned by quorums to
assist the Sunday School. They
may be invited, however, to facul-
ty meetings and other gatherings
for the Sunday School.

Junior Sunday School Teachers

Q. Does the coordinator choose
Junior Sunday School teachers?

A. No. The coordinator's sug-
gestions are made to the ward
superintendent, who, in turn,
recommends teachers to the bish-
op. The bishop makes the selection
of all personnel in Junior Sunday
School.

For May 1,1966

Scriptures listed below should
be memorized by students in
Courses 8 and 14 during March
and April. Students should then
recite in unison passages for their
respective classes during the Sun-
day School worship service of May
1, 1966.

COURSES:

(This verse tells that the Twelve
Apostles went out to preach re-
pentance.)

"And they went out, and
preached that men should repent."

—Mark 6:12.

Course 14:

(This scripture lists the offices
necessary for Christ's Church, and
tells why they are needed.)

"And he gave some, apostles; and
some, prophets; and some, evan-
gelists; and some, pastors and
teachers;

"For the perfecting of the saints,
for the work of the ministry, for
the edifying of the body of Christ."
— Ephesians 4:11, 12

JOYS OF LIVING

(Our Cover)

Twin girls — their arms
filled with warm, wiggling life
— their hearts light and joy-
ful. For each one, companion-
ship and fun is tripled with
twin puppies.

Children never tire of the
world around them, or of the
pansy, honeysuckle, pine and
Cottonwood tree that make
this a beautiful world. Their
growing spirits are continual-
ly reaching out to life around
them — the early spring
robins, night-singing locusts,
wobbly-legged calves, and
twin puppies. Puppies: brown,
flop-eared, with warm, red
tongues.

The twins are filled vdth
the same eagerness for life as
was the child Jesus when He
enjoyed all the same kind of
things that a loving Heavenly
Father has given us.

— Goldie B. Despain.

(For Course 1, lessons of May; to
support Family Home Evening lessons
1, 10, 20; and of general interest.)
Library File Reference: Children.

COMING EVENTS

March to mid-April

Instructor Campaign

• • •

April 6, 9, 10, 1966

Annual General Conference

• • •

April 10, 1966
Semi-annual

Sunday School Conference

• • •

April 10, 1966

Easter

• • • ~

May 8, 1966
Mother's Day

MARCH 1966

105

Eleventh Teacher Improvement Article in the Series, '^ Jesus the Master Teacher^*

Jesus Taught for God,

Not for Hiraself

by Lowell L, Bennion

In this series of articles, many concrete and spe-
cific characteristics of Jesus' way of teaching have
been noted, such as His use of illustration, His abil-
ity to make men think, and His singleness of pur-
pose. Underlying all His wonderful art and skill is
a basic relationship which laid the foundation of His
teaching and His life. Jesus had a commitment which
gave meaning, motivation, and direction to His speci-
fic acts and teachings. He stood in an intimate
relationship with His Father. He knew and lived
the Jewish law: "And thou shalt love the Lord thy
God with all thine heart, and with all thy soul, and
with all thy might." {Deuteronomy 6:5.)*

If any Gospel teacher were ever in a position to
strike out on his own in self-sufficiency, surely it
would have been Jesus, brilliant thinker, articulate
and creative artist with words and ideas, miracle and
wonder-worker, and a God in His own right. But this
He refrained from doing. His first, constant, and final
loyalty was to His Father. From His reply at the
age of twelve to His parents: "Wist ye not that I
must be about my Father's business?" {Luke 2:49)
until His final prayer in Gethsemane, "Not as I will,
but as thou wilt" {Matthew 26:39), Jesus was pre-
occupied with His Father's work and purpose. In
reverent humility. He made the will of the Father His
own. Many scriptural passages illustrate this single-
minded devotion to the Father.

. . . Our Father which art in Heaven, Hallowed be
thy name. Thy kingdom come. Thy will he done. . . .
For thine is the kingdom, and the power, and the
glory, forever. Amen. {Matthew 6:9-13.)

Jesus began His public ministry in Nazareth by
reading from Isaiah:

The Spirit of the Lord is upon me, because he
hath anointed me to preach the gospel to the poor;
he hath sent me to heal the brokenhearted. . . .{Luke
4:18)

Jesus knew the source of His strength, the cause
of His being, the alpha and omega of all creation in
whom "we live, and move, and have our being."

*See also President McKay's editorial, subheading.
Testimony," page 82.

"Developing

{Acts 17:28.) He frequently turned to the Father in
prayer, in worship, in communion, and was aware
that the Spirit of God dwelt in Him and gave Him
utterance.

Application to Teaching

Jesus' example suggests to us as Gospel teachers
today that we must be more than knowledgeable in
the scriptures and skilled in the use of visual aids
and other illustrations. It is not enough even to be
sound in doctrine and otherwise intellectually pre-
pared to teach. Even the love of students does not
suffice.

The real Gospel teacher has a basic, underlying
commitment to his Father in heaven. He seeks to
know His will, to live worthy of His Spirit, to be
courageously loyal to His attributes and to His pur-
poses. He lives and teaches for Him. He is engaged
in His work.

A teacher without commitment beyond himself
may easily end up teaching his own special and lim-
ited ideas, and this perhaps for the sake of personal
aggrandizement. Teaching, for such a person, is an
occasion to be heard of men, to display one's talents,
to increase one's power of persuasion, to listen to
one's own wonderful thoughts and words. This is
the temptation of the able and veteran teacher. This
is a trap into which Jesus never fell.

In a revelation to the Prophet Joseph, Latter-day
Saints are admonished to :

Draw near unto me and I will draw near unto
you; seek me diligently and ye shall find me; ask,
and ye shall receive; knock, and it shall be opened
unto you.

And if your eye be single to my glory, your whole
bodies shall be filled with light, and there shall be
no darkness in you. . . . Therefore, sanctify yourselves
that your minds become single to God. . . . (Read
Doctrine and Covenants 88:63, 67, 68.)

How Does a Teacher Teach for God?

The teacher can go about his preparation and
classwork having prayed earnestly and with suppli-
cation in his heart. An eyewitness relates:

106

THE INSTRUCTOR

"A Sunday School convention was being held in
my community years ago. (I lived in an outlying
rural stake in Idaho.) In charge of the convention
program was a well-known educator, a member of
the general board. Between the morning and after-
noon sessions, I had occasion to go into the chapel
where the meetings were held. I heard someone
speaking with feeling. Walking softly in the direction
of the voice and looking through a partly opened

. . Not as I will, but as thou wilt. — Matthew 26:39.

CHRIST IN THE GARDEN OF GETHSEMANE.

-BY HEINRICH HOFMANN.

door, I saw this mature, learned educator, with so
much knowledge to give us country folk, kneeling
alone and pleading with the Lord to guide the con-
vention according to His will. It was a great lesson
in humility for me, a young high councilman assigned
to the Sunday School."

Few, if any, contemporary American poets are
as moving and delightful as the late Robert Frost.
Part of the answer to his strength lies in the basic
commitments of his life. Frost was a believer in God,
but not in a superficial, sentimental, or sanctimoni-
ous manner as entertained by some who are unaware
of the stark reality of the human predicament. Frost
knew from personal experience the deep tragedy of
life. Yet his faith in God sustained him. It was linked
with his fierce independence of character and his
integrity of spirit. Something of the image of God
was implanted deeply in the poet's soul.

The teacher who would have an eye single to the
glory of God must know of what that glory consists.
"The glory of God is intelligence." (Doctrine and
Covenants 93:36.) The Father is also a person
of integrity and compassion, law-abiding, free and
creative. The Gospel teacher needs to commit him-
self to these divine attributes, if he would serve God
wholly. He must come to believe that these qualities
lie within his own divine soul and are to be increased.
He must believe God is on the side of integrity, com-
passion, truth, and freedom. When these are present
in the mind and heart of the teacher, the Spirit of
the Lord is present also, for the Lord functions con-
sistent with His purpose and His character. (Note
Doctrine and Covenants 4, and I Peter 1:1-13.)

Library File Reference: Teachers and Teaching.

"SMALL MEN'

The philosophy of David Grayson, journahst and
author, was considered by many to be wonderfully
rich and profound, even though much of it was ex-
pressed in simple, everyday language. In one of his
later books he tells of this encounter:

"Yesterday I was talking with an old, country
philosopher I know. He was laying a stone wall and
commented on the indispensability of small stones

to keep the large ones in place.

" 'And I was thinkin',' said he, 'of the need of
small men, like me, to keep the big ones in place.
They can't leave a man of us out.'

" 'That's what they sometimes forget,' said I.

" 'Yes, sir, they forget it — but it ain't fer long.
Their wall falls down.' "

♦Taken from Good Reading, April, 1965, page 81.

MARCH 1966

107

We Learn To Sin

Senior Sunday School Hymn for the Month of May

Hymn: "Guide Us, O Thou Great
Jehovah"; author, Robert Robinson;
composer. John Hughes; Hymns —
Church of Jesus Christ of Latter-day
Saints, No. 56.

This hymn has been sung for
many years by Latter-day Saints
to a melody borrowed from the
popular ballad, "In the Gloaming."
In various places the hymn has
been sung to still other melodies.
Its meter fits exactly some two
dozen other melodies found in our
own hymnbook. In former times,
when few hymnbooks were avail-
able and usually no musical nota-
tion was provided, people did not
mind singing hymns to a great
variety of tunes. Anyone interest-
ed in this matter need only look
up a copy of our own Psalmody,
formerly used by our ward choirs.
It contains a metrical index, indi-
cating the various meters used in
hymns, fitting all of their common
list of tunes.

So it was that a century ago
President Brigham Young used to
announce, on occasion, in the
great Tabernacle, "And now let
us sing *0 My Father' to the tune
of 'Gentle Annie'." This tune by
Stephen Foster was well known
and particularly loved by Brigham
Young.

Likewise, in Lutheran hymnals
we find that a very large number
of hymns, that is, sets of words,
are sung to a much smaller number
of well-known tunes. Today there
is a strong tendency for each hymn
to be provided with its own hymn-
tune. This writer sees no particular
virtue to either system and has no
personal preference in this matter.
It is apparently only a matter of
custom.

In defense of the use of various
melodies, it may be stated that
occasionally new interest in a
hymn and renewed attention to
its sense and message may be gen-
erated by the use of a fresh tune.
Try singing our hymn, "O My
Father," to the tune of, "What Was
Witnessed in the Heavens?" (No.
299), or the tune by Lowell Mason
(No. 138), and you should feel a
new spirit of soberness and nobility
in the wonderful words by Eliza
R. Snow.

Now let us consider the current
hymn. The words were written by
a Welshman, William Williams
(1717-1781), and translated into
English by Robert Robinson. Its
message alludes, throughout, to
the great march of the Israelites
from Egypt to Canaan. Against
this biblical background the poet
sings of our present days and re-
minds us that we, too, like the
ancient Israelites, are marching to
the promised land throughout our
lives. In this hymn we pray that
Jehovah will guide us with His
powerful hand. Without His help,
without His church organization,
we are weak.

To the Chorister:

Point out at once that this is
no mere sociability song, but a
true hymn, being addressed, like
a prayer, to our Heavenly Father.
Give a clear cue beat in prepara-
tion for the first word of each
stanza. This will give the needed
opportunity for all singers to be-
gin together. There is a question
of style involved in the fermata.
The true Welsh style would re-
quire that we make a "big pro-

duction" of this fermata. Welsh-
men love to do that. On the other
hand, today we tend to be more
conservative. We pay scant atten-
tion to the fermata or disregard
it entirely. My own preference is
the latter.

To the Organist:

John Hughes, who wrote this
grand tune, was also a Welshman.
His dates are more recent: 1872-
1932.

This hymn melody is vigorous
and strong, and we would do well
to play it in such a way as to
bring out these qualities: 1. Use
fairly strong tone, fully loud
enough to be heard, together with
the congregation. 2. Leave off
the tremolo. 3. Play with strong,
regular rhythm. 4. Play marcato,
with a marked accent.

This hymn is not easy to play.
The pedals for subbass tone are
especially difficult and may, per-
haps, be left silent. Please try to
let the organ take those precious
"catchbreaths" in places where the
singers take them. They occur ap-
proximately at the points where
there are commas in the text. It
is a very good rule that the organ
should sound when the people
sing, but it should be silent at the
points where the people take their
breaths. The organ should prefer-
ably not be heard alone in the
course of a stanza. This is my
method, and I invite you to follow
me. I believe you will find it ef-
fective.

— Alexander Schreiner.

108

THE INSTRUCTOR

Junior Sunday School Hymn for the Month of May

Hymn: "A Song of Thanks" — compos-
er, J. Battishill. The Children Sing.
No. 43.

In these times there seems to
be a growing tendency to become
more and more interested in our-
selves. If we are successful in at-
taining certain desired goals, we
often feel we have achieved them
through our own efforts. However,
if we would analyze what has hap-
pened, and how it happened, we
would realize that we have reached
our goals only through the assis-
tance of our Heavenly Father.

As choristers who are teaching
the Gospel of Jesus Christ through
music, the hymn, "A Song of
Thanks," provides us with an ex-
cellent opportunity to help chil-
dren learn that all the good things
we have come to us through the
kindness and thoughtfulness of
our Heavenly Father. He gives us
these blessings because He loves
us and is watching over us.

Some of the Junior Sunday
School children do not receive this
instruction in their homes. Nor

are they taught that we should
express gratitude to our Heavenly
Father for His blessings. He likes
to be thanked for the things He
does for us, just as we like to have
people tell us "thank you" when
we do something for them. We also
need to teach the boys and girls
that we really show appreciation
to our Heavenly Father when we
follow His teachings and do the
things we are taught in our Sun-
day School classes.

To the Chorister:

This hymn does not present any
problems. It is a prayer to our
Heavenly Father, and we need to
have the children sing it smoothly
and in their prettiest voices.
Again, we need to remember that
it is much easier for children to
follow our direction when we use
hand movements than it is when
we use a baton to lead the sing-
ing in Junior Sunday School.
Hand movements that convey
meaning help to establish a bond
of warm friendship and under-

standing between chorister and
children. Then they know exactly
what we want them to do.

We also need to use signals that
will indicate when they are to be-
gin singing and when they are to
stop. These signals are discussed
and illustrated in A Guide for
Choristers and Organists in Junior
Sunday School, page 38.

To the Organist:

It is impossible to overempha-
size the value of a good accompan-
ist in Junior Sunday School. As
organists we play a far more im-
portant part than we realize. We
need to learn to play a hymn so
that we can keep our eyes on the
chorister and follow every move-
ment she makes. This means that
she must stand where we can see
her. Only a chorister who has ex-
perienced working with such an
accompanist can appreciate the
great value of this type of support.
Even children react to this kind
of teamwork by the way they sing.

— Edith Nash.

May Sacrament Gems

Senior Sunday School

". . . If ye do always remember
me ye shall have my Spirit to be
with you."^

13 Nephi 18:11.

Junior Sunday School
Jesus said, "... I will see you
again, and your heart shall re-
joice."^

^John 16:22.

Organ Music To Accompany May Sacrament Gems

Prelude delmar h. dickson

3£:

Postlude

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MARCH 1966

109

PREPARE FOR ADVENTURE

hy Alberta Huish Christensen*

Many Latter-day Saint couples today are making
their vacations a combination research-and-sight-
seeing adventure. My husband and I are among
these couples. Our first genealogically-slanted trip,
in company with my sister and her husband, taught
us much. From it we learned that a "person-hunt"
can be much like the proverbial search for a needle
in the haystack unless the search has been prefaced
by well organized preparation. We found that the
lack of preparation may result in needless expendi-
ture of effort, time, and money. We learned that
faith and prayer are important to the success of such
a venture.

Organize yourselves; prepare every needful thing;
and establish a house, even a house of prayer, a house
of fasting, a house of faith. . . ." (Doctrine and
Covenants 88: 119.)

Although the foregoing scripture, in context, does
not refer to genealogical work, our experience made
us reahze how important each part of this divine ad-
monition is to a successful search for one's kindred
dead.

Flashlights in Hand

We did not make extensive preparation for our
first trip — not even taking a camera. I regret the
latter, for I would have loved to have a picture of
two busy husbands, flashlights in hand, enthusiasti-
cally going through old cemeteries searching for and
finding a needed date.

We did know where some ancestors had lived at
one time and where some of them were buried. We
had two problems which we hoped to resolve.

Our plan was to visit particular communities in
Connecticut, Massachusetts, Wisconsin, and western
New York. Since our vacation time was limited, we
needed to go where we were most likely to find
answers. We took our pedigree charts, although we
were very familiar with the names of persons about
whom we lacked sufficient data. The value of being
so familiar with such names that they are practically
"on the tip of the tongue" should be emphasized, so
that not even a casual mention of a name slips by.

Among several rewarding experiences on this
trip, one was of special importance. We talked with
a woman in western New York who had been recom-
mended as belonging to a particular lineage in which
we were interested. After thanking her for the gen-
eral information she had given, I said, "Before we
leave New York, we must find someone who knows
something about our great-grandmother, Hannah
De Groff. Since her father-in-law died in this area,
we have reason to believe that she also may have
lived in this vicinity at some time."

What followed seemed to us as a direct answer to
the prayer we had voiced in faith, that very morning,
asking for the blessing of discernment, that we might
not overlook or bypass any opportunity to obtain
useful information.

(For Course 18, lesson of May 1, "Adventure"; for Course 20,
lesson of March 6, "Knowledge of Local History and Geography,"
lesson of May 29, "Locality Records and Collections of Records";
and of general interest,)

*Alberta Huish Christensen is the wife of Dr. Carl J. Christensen
of the Sunday School General Board. They have four children and
11 grandchildren. Sister Christensen earned a B.A. degree from
Brighana Young University. She has been a member of the Relief
Society General Board since 1948.

1)0

Art by Ron Wilkinson.

THE INSTRUCTOR

The woman paused a moment. "De Groff," she
repeated. "Why, the mother of my former husband
was named Lillian De Groff."

Imagine our surprise! our delight! She promptly
brought from an adjoining room a looseleaf notebook
containing 177 pages of authenticated information
on this and allied families, prepared by her deceased
husband. She allowed us to bring this handwritten
record home with us. It has been microfilmed and is
proving of great worth to our family. One of our
problems was solved.

A Trip to England and Denmark

Go with us now on our second "person-searching"
vacation; this time to Denmark and to England.
Our objective in Denmark was chiefly to visit and
photograph the homes and parish churches of my
husband's grandparents and to verify some previous-
ly obtained data.

The objective in England was very different.
England is the ancestral home of three of my four
grandparents, and the need was to find specific in-
formation which would tie our American families to
earlier English lines.

Not being professional researchers, we made
preparations in light of past experiences and guid-
ance from genealogical manuals prepared for mem-
bers of the Church. Genealogical Research — a Prac-
tical Mission, by Howard S. Bennion, emphasized
several points. It made us aware of the value of be-
coming familiar with the vicinity where our ancestors
lived. It alerted us to many sources of information.
As a result, we were prepared for assistance which
might come through (1) officially kept locality
sources such as parish records and bishops' trans-
cripts, (2) personal contact with individuals having
the same surname, who might have family records or
who might direct us to useful information.

How Does One Prepare?

What did we do specifically to make this prepara-
tion? We re-read the biographical sketches of our
grandparents. We purchased a map, studied it care-
fully, circling in red the towns where known ances-
tors lived, and the parishes bearing the family name.
There were at least six of these. Searching through
all the genealogical material in my possession for
fragmentary information which might become a lead,
I found a letter from my brother who had visited
England some years previously. I wrote him immedi-
ately for further ideas. His reply suggested such
sources as: a professor at Cambridge University with
the same name; some persons to telephone while in
London; two elderly women supposedly still living in

an ancestral manor home, owned by the family for
several hundred years; some printed material he had
seen in the library of the British Museum. This,
plus our pedigree chart, some blank pedigree sheets,
and a camera, constituted our preparation.

The Thrill of Adventure

The search itself was delightful and rewarding.
We did not find all we had hoped to find, but gen-
ealogical research is a continuing adventure. All
objectives cannot be achieved at one time, nor all
problems solved. We did, however, locate parishes
where we found family names in abundance. We laid
the groundwork for future searches which undoubt-
edly will produce thousands of family names.

The search took us, by rented car, through the
beautiful green countryside of Gloucester, Som-
erset, and Devon. It took us to the home towns of
grandparents, to towns bearing the family name, and
to interesting parish churches. In one of these we
personally scanned records dating back to the 16th
century, containing many names which we believe
belong to my maternal family.

The search took us into the library of the Society
of Genealogists and to the Public Records Office
in London, where we met two Latter-day Saint re-
searchers who will assist us in further research, if
we so desire. It took us to the County Hall at Maid-
stone, near Chatham, Kent, where we scanned the
bishop's transcripts.

Following the suggestion of my brother, we vis-
ited the Library of the British Museum where we
found 44 pages of my paternal family history. We
brought a photo copy of this material home with us.
We found a book, now out of print, on the lineage of
my maternal line; and we have placed an order for a
microfilm copy of this.

The search brought us new acquaintances, kind
and friendly people bearing the family surnames,
with whom we are now corresponding. One man is
having copied for us a cherished family tree dating
back to the reign of King John. In a recent letter
from an Exeter woman are these words, "How won-
derful it is to know that we have relatives in America
who are as proud of the family name as we are here!"

Genealogical research — a challenging, thrilling
adventure! Adding to the excitement of the search is
the satisfaction of ordinance work which will follow,
in many, many cases, and the knowledge that it is the
work of the Lord. Enjoyment of the search itself
is the royalty, paid in advance, for an effort of
eternal worth.

Library File Reference : Genealogy.

MARCH 1966

111

The Power
of Prayer

Our Heavenly Father's Care

God can remember where I am;
He sees me through the quiet night.
He hears my faintest whispered prayer,
And knows when I do wrong or right.
How glad I am He loves me so
And keeps me ever in His sight!

— Iris W. Schow.

FAITH-PROMOTING EXPERIENCE

One summer our ward had an outing at the
famous fun spot of Utah — Lagoon. I lost my glasses
on one of the rides. My mother and father were
very worried, and so was I. It would cost too much
to buy another pair. The man who ran the ride said
there was little hope of ever getting my glasses
back, and that even if I did, probably they would
be broken or crushed. He said that every day people
lose wallets and glasses on that ride, but never once
have they got them back in good condition, if they
got them back at all.

I went home and prayed over and over again for
several days with my parents. In myself I knew I
would get my glasses back untouched. My parents
thought I had better get a new pair after one week
had passed. But I said I wanted to wait for an-
other week. The very next day I got them in the
mail. All I found wrong was a tiny scratch on each
lens. And to this day, I bear my testimony that
I know God lives and that He does hear and answer
even the smallest prayer.

— Jolene Edmunds/'

THE FAITH OF A CHILD

Another hot, dry, dusty day had begun. Sally
was given a piece of bread and was told to go outside
and play. Sally ran to her swing under the big tree
and sat down. She started to swing, but for some
reason swinging just wasn't any fun today. So she
just sat and kicked her feet in the hot dust.

As she sat, she thought. She looked about her
and saw the leaves were browning with the dust —
heavy dust — everywhere, on everything. All the
ditches were dry, and she had heard her father say
the night before that all the crops were dying. She
knew that there wasn't much food left, for she had
heard her father and mother talking.

. ^'

(For Course 4, lessons of May, "Why We Pray," "How To Pray,"
"When To Pray," and "Church Prayers"; for Course 6, lesson of
April 3, "A Latter-day Saint Is Prayerful"; to support Family Home
Evening lessons 1, 3, 12; and of general interest.)

*Daughter of Clifford G. Edmunds, Wasatch Ward, Hillside (Utah)
Stake. Jolene wrote this when she was 12, She is now 16.

Ari by Dale Kilbourn.

Things were different than they had ever been
before that she remembered. Even her mother and
father seemed to be changed. Father hardly spoke
to Sally now. He had always played with her. And
mother spoke quite sharply at times, and she
never sang any more as she did her work. Sally
knew it wasn't because they didn't love her that
they behaved differently, but because they were
deeply concerned about the dying crops and the
lack of food.

Sally wished she could do something. But she
was such a little girl. Whatever could she do?

Her thoughts were interrupted by her mother's
call. She ran inside the house and was told to get
ready quickly, for the bishop had asked all the peo-
ple in the small community to meet together in the
town square. They were to pray together to Heav-
enly Father and ask Him to send rain so the crops
would not be completely destroyed.

Sally hurried to get ready. Her folks were wait-
ing in the wagon when she came running toward
them. Suddenly, she turned and ran back into the
house, declaring as she ran that she had forgotten
something. When she returned and crawled back
into the wagon, no one noticed what the small child
had brought with her.

As they arrived at the town square, many of the
people were already assembled. When all had ar-
rived, the bishop talked with them for a few minutes.
Then they bowed their heads and listened as the
bishop talked to our Heavenly Father and asked Him
to send rain.

As the prayer ended, soft rain began to fall and

(Concluded on page 115.)

112

THE INSTRUCTOR

Tlie Language
of Prayer

There are a few helpful suggestions in regard to
prayer and the proper use of Thee, Thou, Thy, Thine,
may and might. When praying, we should strive to
pray in the following order:

Address — "Our Father in heaven." Christ gave
this simple salutation.

Thanks--"We thank Thee for Thy blessings."
(not you nor your.)

Request — "We ask Thee that Thou wilt bless
us," etc. (not you).

Closing — "We ask these blessings in the name of
Jesus Christ. Amen."

While praying in family prayers or on behalf of
a group in pubhc, we should say, "We ask" and not
"I ask." We should pray for God's spirit, not a por-
tion of it. We should not use "vain repetitions."

When once we have addressed our Father in
heaven, we do not continue to say at short intervals,
"Our Father in heaven." Such a habit is often an-
noying to those who are striving to make our
prayer their prayer.

Benedictions are dismissal prayers; hence, they
are generally short and to the point; but invocations
may be fuller and longer.

The late President Stephen L Richards declared
at a gathering of Church school instructors that a
person shows lack of respect toward the Deity when
he prays to God the Eternal Father with "you or
your."

"The address to the Supreme Being," he admon-
ished, "should be Thee, Thou, Thy, and Thine." He
advised the Church school instructors to teach their
students properly in regard to this important matter.

At the general priesthood meeting in the Salt
Lake Tabernacle on Oct. 6, 1951, President Richards
instructed that great body of priesthood in regard
to prayer.

"I think, brethren, that in the quorums and
classes, you would do well, as in the homes also, to
teach the language of prayer — 'thee and thou,' rather
than 'you.' It always seems disappointing to me to
have our Father in heaven, our Lord, addressed as
'you.' It is surprising how much we see of this in
the mission field among the young men who come
to serve there. I think you might make a note of
it and avail yourselves of any opportunity that may

come in order to teach the sacred and reverential
language of prayer."

Prayers to our Father in heaven should be spoken
in the indicative or the imperative mood. The Lord's
Prayer, as well as our sacramental blessings, are ex-
cellent examples. May is indicative; hence, it prop-
erly belongs in a prayer. On the other hand, might
is subjunctive; therefore it has no place in a prayer.

May is indicative, making requests and answering
requests, giving permission or stating what one may
do or may not do. It stands as the great permissive
verb of the English language; it is always positive
and never negative.

Opposite to may in the indicative mood is might
in the subjunctive mood, the mood that expresses
contrary to fact thoughts — the suppositional, doubt-
ful, probable, improbable and the unreal. In this
mood, the wishes and hopes of our language have no
guarantee of fulfillment.

"Please bless us that we may (not might) have
Thy spirit, so that we may (not might) succeed.
Bless those who speak to us that they may (not
might) deliver words of inspiration. Bless the boys
in the service that they may (not might) return to
us in safety."

When administering to the sick, pray in the posi-
tive mood, using may, will or shall. "We bless you
that you may (will or shall) receive a blessing."

Shortly before I went to the hospital for a surgi-
cal operation, the president of the stake gave me a
blessing. He spoke in a positive mood, declaring,
"You shall be blessed." And verily, I was greatly
blessed, as he promised. Not once did the president
use the subjunctive mood might, meaning that I
might happen to receive a blessing from the Lord.

Joseph the Prophet often blessed in the impera-
tive mood. To Elijah Fordham on the morning of
July 22, 1839, he said; "Elijah, I command you in
the name of Jesus of Nazareth to arise and be made
whole!" A few minutes later to Bishop Bates Noble,
who was unconscious with malaria fever, he com-
manded: "In the name of Jesus Christ, arise and
walk!" Both men were immediately healed.

When Christ was among men. He blessed in the
imperative mood — even the voice of command:
"Take up thy bed and walk," or "Damsel, I say
unto thee, arise," or "Lazarus, come forth!"

However, when His disciples requested: "Lord,
teach us to pray," He gave them a model prayer in
the indicative and imperative mood, using "the sa-
cred and reverential language of prayer" as suggested
by President Richards. Not once during Christ's
life, as far as it is written, did He address His Father
in heaven with "you."

— Carter E. Grant.

♦Reprint from The Instructor, April, 1957, page 110.

MARCH 1966

Library File Reference: Prayer.

113

HELP HIM STAND FIRM

by A. Hamer Reiser

In the year 1930 world history was made. For
the first time in the history of the world the chief
executive of a great and powerful nation called a
national conference to discuss the welfare of the
children of the nation. Those attending were repre-
sentatives of child-serving organizations from every
state and territory of the United States.

President Herbert Hoover was the chief execu-
tive, and the United States was the nation. Presi-
dent David 0. McKay, then general superintendent
of the Deseret Sunday School Union, was chairman
of the Utah delegation.

Hundreds of citizens, devoted to the well-being
of America's children, convened in Washington, D.C.
They organized themselves into the "White House
Conference on Child Health and Protection,"

The Children's Charter

To provide a constitution setting forth the bases
for their united action, they prepared "The Chil-
dren's Charter."

The story is told that when they submitted the
charter to President Hoover for his approval, he
found one statement in the body of the document
which he suggested be placed at the beginning, as
the first "right" of children. The members of the
conference agreed. The charter, accordingly, begins
with the statement:

For every child spiritual and moral training to
help him to stand firm under the pressures of life.

Justification for the Existence of Sunday Schools

This is a clear, concise, and accurate statement
which all Sunday School workers can adopt as a
fundamental statement of their purpose. The prin-
ciple is in accord with the prime objective of the
Sunday Schools.

In notable and convincing instances the study
courses of the Sunday Schools of The Church of
Jesus Christ of Latter-day Saints spell out details
of "spiritual and moral training" to help children
"stand firm under the pressures of life."

If the spiritual and moral training proposed in
these courses "becomes flesh and dwells among us,"
today's children and tomorrow's adults will "stand
firm under the pressures of life."

(For Course 8, lessons of May 1 and 15, "The Preparation of
Moses," "Pharaoh, the Hard-hearted"; for Course 18, lessons of May
22 and 29, "Constant Growth in Understanding the Gospel," "Faith
and Intellectual Maturity"; for Course 26, lesson of May 29, "Isaiah";
for Course 28, lesson of April 24, "Faith and Works"; and of general
interest. )

Teachers of such courses in Latter-day Saint
Sunday Schools can become enthusiastic about
building strength and character into the life of every
child, to assure his standing firm under the pres-
sures of life.

This point of view for teachers can motivate
them to teach with fervor and power. Such teach-
ing is the whole justification for the existence of
Sunday Schools and teachers.

Sunday School officers and teachers at every
level need to see their organization as a classic in-
strument for developing in all Church members the
spiritual and moral disciplines which cause people
to stand firm under the pressures of life, and to en-
joy the spiritual experiences which constitute the
abundant life.

Truth about Discipline

Sunday School workers should adopt for them-
selves the role of spiritual and moral disciplinarians
in the fullest and truest sense of the phrase. To do
this well and to perform with excellence and success,
teachers must build for themselves right concepts
about discipline.

Unfortunately, too many people associate the
word "discipline" with feelings of resistance and
avoidance. On this shallow, superficial level the
idea is rejected and avoided, because it is unpleasant
and repelling. This emotional conditioning must be
and can be corrected.

It can be corrected when learners become per-
suaded that everything they desire can be gained
by honoring the disciplines upon which the achiev-
ing of the desire is predicated.

"To stand firm under the pressures of life" re-
quires discipline!

Every acclaimed football player has achieved
success by honoring the disciplines which make
football players great. Every singer, every mu-
sician, who attains fame, applause, and public
acclaim has honored the disciplines which make per-
formers great. The same can be said for human
success and attainment everywhere. All skills and
knowledge which successful businessmen, scientists,
doctors, lawyers, teachers, farmers, entertainers,
craftsmen, prophets, and all human beings possess,
come as the result of faithful, ardent obedience to
the disciplines inherent in and essential to success
in these occupations.

114

THE INSTRUCTOR

Discipline Means Success

The teacher who succeeds in convincing learners
that embracing the disciplines with fervor and reso-
lute determination is the way to success and endur-
ing satisfaction will be a blessed influence in the
lives of learners forever. The teachers who taught
you to master and to love the discipHnes you observe
have blessed you for life. This is the business of
teachers: to win learners to love and to acquire the
disciplines of living nobly and well.

Disciplines bless every successful person!
Undisciplined, it is impossible to succeed!

Teachers, look at your role as discipHnarians.
Think of your lessons as exercises giving learners
gratifying experiences in using the disciplines which
mature them spiritually and morally. Act with vigor
and thoroughness to give them adequate and abund-
ant exercise and experience in using these disciplines.
Do this and your own enthusiasm will soar to high
heaven and bring down power from on high!

Library File Reference : Sunday Schools — Mormon.

DISCIPLINE
SHORTCUT TO REAL FREEDOM*

When I was growing up, it seemed to me that
rules and disciplines were invented by adults to frus-
trate a kid's natural inventiveness. Household chores
and music practice seemed cleverly calculated to rob
me of free time to do as I willed. Aimless improvi-
sation was much more to my liking than scales and
notated pieces. As a teenager this desire for un-
hampered freedom attracted me to jazz, which at
the time seemed to epitomize free self-expression.

When I grew older I decided to become a com-
poser and to study music seriously with the great
French composer, Darius Milhaud. My ignorance

THE POWER OF PRAYER {Concluded from page 112.)

then fell quite rapidly; and the people hurried away
to find shelter.

Only a small child and the bishop remained in
the square. As the bishop approached her, Sally
smiled up at him and said, ''Bishop, would you Hke
to share my umbrella?" Sally came prepared for the
Lord to answer the prayer and send the rain.

— Ann Olsen.

The lost Pony

Anthony' was sad. His pony had gotten out of the
corral and run away. They searched all day and

'Anthony Bates, now adult son of Ormis Bates, Cardston, Alberta
Canada, had this experience as a youngster.

of basic rules of composition made me feel horribly
inadequate in his classroom. While other students
had learned their rudiments and prepared for this
opportunity, I had preferred to improvise, to climb
trees and to live in my own imaginary world. These
actions developed qualities which were helpful in
creating original ideas, but the ideas were continually
hampered in fruition by my lack of disciplined tech-
nical knowledge. Day by day, in Milhaud's presence
I learned a lesson in life as well as music. He made
me realize that it was only in a child's imaginary
world that one exists without rules.

Milhaud pointed out to me that jazz had ap-
peared free because I had unconsciously absorbed
and accepted its fundamental laws. I could express
myself freely in jazz, and used rules as a basis for
developing a music of my own.

Rules, after all— whether they are the rules for
jazz improvising, counterpoint, or the Ten Com-
mandments—are summaries of past experience. If
I would accept them, I wouldn't have to go through
the same trial and error experience as my predeces-
sors before I could be free to develop something
new. Good rules aren't really restrictions but are
shortcuts to freedom.

Today my wife lola and I have six children
Ready-made rules are not easy for them to accept.
When they question, I remind them of the disci-
plmed hours that lie behind each perfect perform-
ance, whether in music, ballet, theater or an athletic
event. I tell them life itself is a continual effort to
perform perfectly and harmoniously while we seek
to express freely our own individuality. I recaU
Milhaud's words that meant so much to me "You
cannot be free until you have mastered the 'rules."

— Dave Brubeck.

ne,:^i'{tie^sS^!^'''''' ^^^°"^^-' !-■' C-™el, New York.
Library File Reference: Discipline.

could not find it. When night came, his father ad-
monished the boy to say a special prayer about it
Anthony did so.

Next morning when Anthony's father went out-
side, the pony had come home and was standing by
the corral gate, waiting to be let in. The father led
the pony into the barn and tied him up in his stall.

Soon Anthony came out; and when he saw the
pony had returned, he was overjoyed and cried,

"I knew it! I knew it! Before I went to bed last
night, I prayed that when I got up this morning, my
pony would be tied up in the barn."

Library File Reference: Prayer.

MARCH 1966

115

Second in a Series of Articles on Worship

To Support the 1966 Sunday School

Conference Program.

WORSHIP
REQUIRES
ADVANCED
PLANNING

by Superintendent Lynn S. Richards

Worship of our Heavenly Father— the basis and
heart of our spiritual life — results from purposeful
efforts of the worshiper and his associates. Provision
of a regular opportunity for worship is a major role
and obligation of the Sunday Schools of the Church.

In recognition of the extent to which our Sunday
Schools provide the ideal physical and spiritual at-
mosphere for worship, the Sunday School general
board is this year stressing improvement. Ideal condi-
tions do not happen by accident — they require, among
other things, advance planning. The following article,
and others to follow, should help in our efforts.

You have asked me to respond to some pertinent
questions concerning advanced planning for a spiri-
tual experience in the Sunday School worship service.

Q. When does planning for worship begin?

A. A Sunday School superintendent is constantly
mindful of his calling. He must be humble. This
means he must seek wisdom in prayer and study.
The principal source of information is in the Sunday
School Handbook which every successful superin-
tendent should master.

Q. What helps are available for promoting wor-
ship?

A. The purpose and attitude of worship are often
the subject of articles in The Instructor. The edi-
torial articles of President David 0. McKay in each
issue are especially pertinent. Superintendent's
memo pads which set forth the order of exercises
can be obtained, with or without binders, from the
Church Distribution Center. These are helpful.

Q. What plans for promoting worship must be
made each week?

A. Worship is the ultimate goal of our effort,
the end product of our planning. A destructive ele-
ment is static. Announcements which are not con-
ducive to worship are in this category. Many
superintendents prepare a printed program which is
circulated among the ward members, either in ad-
vance or at the time of the service. Duplication of
announcements by the bishopric and superintend-
ency should be avoided.

Q. Where does planning take place?

A- The superintendency (and usually the secre-
tary) hold a weekly planning or council meeting. At
this time each detail of the worship service is con-
sidered. Assignments are made among the super-
intendency to obtain the various participants in the
worship service. They also check with those who
have had previous assignments — such as the choris-
ter and the organist — regarding their duty to choose
appropriate music and to begin to play the prelimin-
ary music on time and end it on time. They check
with the teachers concerning the 2 1/4 -minute talks
so that they learn for publication the names of those
who have been assigned. Suggestions for improve-
ment of the worship service are obtained in the su-
perintendent's department at stake preparation
meeting and discussed in council meeting.

Q. Which areas need to be considered in the
weekly planning meeting to ensure a worshipful at-
mosphere?

A. In addition to the suggestions before men-

THE INSTRUCTOR

tioned, the appointment of greeters and ushers who
are friendly and courteous will substantially improve
the attitude of members when they enter the chapel
foyer. These assistants are named through confer-
ence with the bishopric and their delegated officers
of the Melchizedek priesthood. Instruction to greet-
ers and ushers must be given before or after priest-
hood meeting, at a time when the Sunday School
superintendency can meet with them. A thorough
understanding of their duties and responsibilities
adds measurably to the spirituality of the meeting.

Q. What opportunity does the superintendency
have to improve physical conditions or facilities
which will be conducive to worship?

A. The responsibility for physical facilities, of
course, rests with the bishop; but the superintendent
can help immeasurably by working closely with the
building custodian. Together they can improve the
appearance of the foyer and the cloakrooms. They
may add a touch of beauty with flowers. Unsightly
objects such as unneeded chairs and benches and
tables may often be removed. Regulation of lighting
is very important to cut disturbing glare and to give
a cheerful and worshipful atmosphere. Careful su-
pervision of the public address system is highly im-
portant.

Q. How can we avoid recurring emergencies
through proper planning for Sunday School?

A. Check frequently with those who are to par-
ticipate to ensure their punctual appearance. Prayer
meeting constitutes a firm foundation for stability
of reverence in the Sunday School. Every member
of the ward faculty should attend prayer meeting
regularly. This is the time when leaders unitedly
seek guidance from our Heavenly Father in the con-
duct of their roles in the Sunday School.

Q. How can proper planning maintain a worship-
ful atmosphere in the foyer and the chapel as the
congregation assembles?

A. In addition to all the matters we have dis-
cussed, there is one overriding principle which must
not be overlooked. As President McKay has said,
"Less talking behind the pulpit will have a salutory
effect upon those who face it." If we can have the
bishopric, the superintendency, and all who are to
participate, sitting on the stand five minutes before
Sunday School opens, during the preludial music,
this will greatly help to establish the desired atmos-
phere of worship. Properly instructed greeters will
learn to be warm yet modest in their greetings and
thus help to instill an attitude of reverence in those
who attend.

Library File Reference; Sunday School — Mormon — Local Leadership.

WHY AND
WHY NOT?

Junior Sunday School

WHY ARE MATURE TEACHERS NEEDED
FOR YOUNG CHILDREN?

It is very likely young children are receiving
their first impressions and forming their first con-
cepts of what it means to worship our Heavenly
Father when they attend Junior Sunday School
classes. These concepts will affect their lives, not
only for the present, but also for the future. Because
of this, these young children are deserving of the
best — the best in facilities, the best in classroom
and worship service atmosphere, and the best in
teaching.

Maturity should be one of the prime qualities
in a good teacher for young children. The teacher
must do more than tell stories or follow outlined
lesson materials. She will need to understand the
children and their needs — physical, social, and spir-
itual. She will need to know how to plan experiences
to meet these needs.

An understanding teacher will need to be able
to see each child as a unique individual moving
along his own pattern of growth at his own rate of
speed. She will need to know how learning takes
place and be capable of following recommended ways
for motivating and evaluating each child according
to his potential for spiritual development. An un-
derstanding teacher will make Gospel lessons mean-
ingful in the everyday lives of the precious children
of our Heavenly Father. She will need to express
through every word and action her love and sincere
appreciation and concern for each child. This, of
course, requires maturity.

— Junior Sunday School Committee.

MARCH 1966

117

When through fiery trials thy pathway shall lie
My grace, all sufficient, shall be thy supply.
The flame shall not hurt thee; I only design
Thy dross to consume and thy gold to refine.^

The Refiner's Fire

by Marion Befich*

In the life of DeWayne Sudekum, 37, many Gos-
pel principles are beautifully illustrated. His life is
unique because of outstanding achievements despite
a handicap which, for many, would have resulted in
apathy and an attitude of self-pity.

DeWayne has been paralyzed from the neck down
for the past 13 years. Since being paralyzed he has
held four different positions in the Church; namely
elders' quorum teacher; investigators' class teacher;
Gospel Doctrine class teacher (for five years); and
currently, assistant Sunday School superintendent
in the El Cajon Third Ward, San Diego East Stake.
He has had no reservations about accepting these
callings.

Also, since becoming paralyzed he has become a
practicing attorney. He attended law school nights at
the University of San Diego. Four years later, two
years ago last June, he was graduated with honors.
A fellow student remembers that their classmates
had great admiration for DeWayne.

A year ago he passed the California state bar
examination and was admitted to practice. Passing
this test was not easy — in taking the examination
he received no special favors because of his handicap;
and only slightly over half of the group taking the
test passed it. He is setting up an office and has
handled successfully the cases he has had so far.

Fourteen years ago DeWayne was a confident,
recently-married Naval pilot. The forecast for his
future seemed to be clear sailing ahead: after com-
pleting military service he would finish college and
pursue his profession.

But two years later he was fighting to survive
polio, and the paralysis which had slowly crept up his
body. The fear that he would die was replaced by
perhaps an even greater problem: what now? He and
his wife. Emerald, faced a challenge which they met
with faith, courage, and a strong philosophy of life.
Emerald remembers less handicapped men dying in
the hospital. She feels this was because they lacked
goals. DeWayne says "the good old L.D.S. doctrine
of eternal progression" kept him going.

Behavior and Attitudes

We learn about a person by watching what he
does, because a person consists of his behavior. Be-
havior is determined by attitudes, and DeWayne
believes, "We all have a duty to ourselves and to
others to learn and do as much as we can." For him
this meant seeing through his ambitious plans to
practice law, and to be an effective Church worker.

He had a good brain and twice his share of de-
termination, but he met other obstacles because of
his handicap. The Veteran's Administration felt he
was too disabled to continue college, and said "no"
to financing him. He made a deal with them — if he
could handle a few classes, they would reconsider
certifying him for law school. He began to study,
and his study habits were simple: constantly.

A typical daily routine for him while in school
was to awaken early and study until his wife got
their daughter off to school. He was then washed,
shaved, and fed breakfast. He studied until noon,

•■'Marion Greaves Bench was born in Preston, Idaho, but now
lives in La Mesa Ward, San Diego East Stake. Slie attended the
University of Utah; graduated with a B.A. degree in journahsm
from San Diego State College. For three years she and her two
daughters lived in Germany while her dentist husband, James Dean
Bench, was in the U.S. Army. He was branch president, and she
served in many leadership positions. Currently, she is Junioi- Sunday
School Coordinator in her ward.

'"How Firm a Foundation." Hymns— Cliiivch of Jesus Chrisi oj
Latter-day Saints. No. 66.

(For Course 6, lessons of May 22 and 29, "A Latter-day Saint Is
Self-reliant and Has Self-control," and "A Latter-day Saint Is a
Worker and Is Helpful"; for Course 18, lessons of May 1, 15, 22, and
29, "Adventure," "Prayer," "Self-regard," and "Conviction"; for
Course 28, lessons of April 17 and 24, "Faith," and "Faith and Works";
to support Family Home Evening lessons 2, 9; and of general interest.)

When he studies — law hooks or Church books — DeWayne
turns pages with a rubber-tipped rod, held in his mouth.

THE I NSTRUCTOR

rested briefly after lunch, and resumed studying.
On sunny days he was sometimes lured to their patio,
where he relaxed.

While DeWayne was in school, the Sudekums
planned and built a home around his handicap, with
extra wide halls and doorways, and ramps instead of
stairs. In their bedroom is his special oscillating bed
which looks a little like a barber's chair. DeWayne
cannot breathe voluntarily because of a paralyzed
diaphragm. He has to force air into his lungs with
a pumping action of his throat muscles. This air
intake is audible, but his speech is not affected by
the technique. His bed rocks at night, enabling him
to breathe while sleeping.

When he works, propped over his body and arms
is a tray holding his books. He turns pages with a
rubber-tipped rod which he holds in his mouth.

He is alert and smiling, whipping out answers
quickly. Emerald smiles as she tells how he teases
her by chasing her around the house in his motorized
wheelchair with chin switch.

The Successful Teacher

From nearly 15 years of successful Church teach-
ing, DeWayne shares his methods:

1. He teaches from a written outline. Specific
points to be covered should be laid out logically and
should build up to the main point, which cannot be
done by relying on memory alone. Relying on mem-
ory makes for a stereotyped presentation. A written
outline helps prevent memory lapses and saves prep-
aration time.

2. He spends a minimum of two hours weekly
in preparation. Although teachers have a built-up
store of knowledge to draw on, they should not rely
on it exclusively.

3. He believes logical presentation is essential
with adults, and he works carefully on this.

4. He makes one key point each lesson. Ordin-
arily, students cannot absorb more than one main
concept each lesson.

5. He goes to class prayerfully. "There is no
teacher in the Church who can teach without prayer.
I am positively convinced of that," he says.

6. For discussion he calls on class members,
rather than relying on volunteers. This results in a
directed discussion.

7. He is flexible; he finds some situations require
a different approach.

"One thing I have been impressed with in teach-
ing— we are always inspired to a greater or lesser
degree. You can't teach principles of the Gospel
without inspiration." Inspiration comes through
praying, he concludes.

When he needs visual aids, he calls on others for
help. For example, an elder did some printing for
him when he was teaching the elders' quorum.

The Sudekum's car is equipped with a hydraulic
jack to transport him. DeWayne wears a sling, and
the jack lifts him from his wheelchair into the car.

Faith, Courage, and Conviction

Years ago the Sudekums must have cut the word
"discouragement" from their dictionary. DeWayne
says, "I simply felt the necessity of doing something
useful."

His wife adds, "There is really only one way a
person is sick, and that is mentally. DeWayne has
been able to maintain a normal mental attitude, in-
cluding his personality and sense of humor."

Daily he exemplifies courage — willingness to do
his best in spite of obstacles; faith — along with effort,
accomplishing almost impossible things; and personal
application of the Gospel — assuming wholesome at-
titudes which determine his future.

San Diego East Stake President J. Clifford Wal-
lace says, "Tremendous adversity seems to bring out
abject discouragement or, like the refiner's fire, some
of the very best in man. The latter has resulted from
the paralytic attack on DeWayne. I knew him be-
fore his illness, helped administer to him on the
evening he became ill, have seen his brave fight for
life and rehabilitation, and am now a close friend
and neighbor.

"A real touch for life, a wisdom, and a sense of
people's needs have developed in him — perhaps best
illustrated to me as I visited his Gospel Doctrine
class. The students learned as he challenged their
thinking — always instilling in them his firm testi-
mony of the goodness of God and the reality of the
restoration."

Problems require that we have a system of
thought to explain man's place in nature. His wife
points out that "this life is just a small part of our
total progression." The Sudekums have found that
the Gospel of Jesus Christ is a way of life which
brings happiness and which can help overcome
adversity.

Library File Reference: Courage,

MARCH 1966

119

Sunday School Workers . . .

You Lucky People!

Organizations, like people, can be judged by their
fruits! Dr. Marion Lawrence, one-time general secre-
tary of the International Sunday School Union, said
''The Sunday Schools of the Mormon Church are the
best in the world."

Sunday School workers — you lucky people! Your
organization benefits the Church:

— By acting as "nursemaid" to potential branches
and wards in the missions and stakes. A Sunday
School can be organized and operated before any
other Church functions can be started. Stake and
mission presidents have called their Sunday Schools
the "bread-and-butter" organizations; they keep the
Church alive in the most difficult situations.

— By offering the general membership and their
friends — of all ages — opportunities to worship and
to learn.

— By giving members by the thousands opportuni-
ties to gain experience and training for carrying re-
sponsibility, for leadership, and for wider Church
service. Thousands of stake presidents, high council-
men, bishops, counselors, auxiliary leaders, mission-
aries, priesthood officers, had their initiation in
Church service as Sunday School officers and teach-
ers.

— By giving members by the tens of thousands op-
portunity to gain enthusiasm for the Gospel of the
Lord Jesus Christ and thus to gain and to maintain
a personal testimony.

— By giving opportunity to people of devotion,
imagination, high principles, and testimony to invest
their talents in developing ways of improving the
Sunday Schools. People who serve in the Sunday
Schools participate in an organization of large re-
sources and great resourcefulness, which encourages
and rewards imagination, growth, and improvement
for individuals and communities.

— By providing, for five generations, more than
one hundred years, a training school where dedicated
people may establish a lifetime career of service in
The Church of Jesus Christ of Latter-day Saints.

Jesus came into the world to show us the way —
to set the example. We testify and proclaim the fact
that He is the Christ — the Saviour of the world.

To teach is to follow in the footsteps of Jesus.
The Sunday School goes forward to teach and to
build the Kingdom of God upon the earth in these
latter days.

— A. Hamer Reiser.

Library File Reference: Sunday Schools — ^Mormon.

WANTED ^^"^^ ™«

THESE PROBLEMS

RIGHT
NOW

1. How to make Sunday Schools more attractive to adults.

2. How to establish and maintain reverence.

3. How to enhance fervor for Sunday School discipline.

4. How to improve continuity of teachers' services.

5. How to improve and increase pupil participation.

6. How to increase learning gains of learners.

7. How to overcome the "Summer Slump" in Sunday School
attendance.

120

THE INSTRUCTOR

s u

DAY

R S

You are affiliated with an organization o
the Church which has at least twelve great
advantages :

rfa

.•^ ..-'

It meets on the best day of the week.

-^y>' ■^. /////

It meets at the best time of the da^
the morning.

It is designed to serve everyone^ without
restriction as to age, gender, or merr^ber
ship in the Church. / //

//// /// III

///
It has neatly graded courses of study.

/ / /

Its courses are based on the Standard
Works of the Church. 7 / //

Its procedures are simple, uniform, well-
known: a 4 5 -minute worship service; , a
45-minute class period.

nT. It is in operation regularly, week in, week
out — month in, month out — year in, year
out — without vacation, and has been for
more than one hundred years.

y" > ///niiii iiW% ^'''^'
It has launched, tested, proved, and es-
/// /// I//// tahlished at least 18 facilities, practices,
I III programs for efficient Church functioning:

2. Training for missionaries.

3. Training for genealogical research.

4. Orientation classes for investigators and new
members. ^|^^ ^ ^ ^

Cooperative planning, sharing, and functioning
on the stake level.

(See history of Weher and Granite Stake Boards,
made Church-wide).

6. Stake preparation union meetings.

7. Cooperative planning, preparation, and sharing
of teachers on a local Sunday School level —
faculty meetings.

8. Executive planning sessions — superintendent's
f weekly council meetings \ \ \

1 1 ! f

It makes liberal use of music.

It offers members of the Church the
only organized opportunity for regular
training in congregational singing.

It offers opportunity to partake of the
sacrament of the Lord's Supper.

1 1 n . /■ I

It offers its members liberal opportunity
to participate in worship and learning. ^

10. It offers its members social opportunities
to meet and associate with others.

p\ Training and experience in speaking for every-
one— 2y2-}ninute talks.

iO. Training and experience in singing for everyone
— hymn practice.

11. Scripture memorization.

12. Double sessions, which increase the utilization of
facilities.

13. "Keeping a Welcome" — friendship and fellowship
extended to everyone.

;

! i

14. Enlistment — membership recruiting — to
the invitation to everyone.

carry

15. Manuals for learners; supplements for teachers;
The Instructor for teachers in homes and all
Church classes.

16. Quarterly reviews.

1 7. Visual and auditory aids to teaching and learning.

18. Libraries.

MARCH 1966

— by A. Earner Reiser.

■^/i'OtJOROH'SF THE WEIVS
4?E S TSMPLE

S I eiTY ii

INNER SPLENDOR

HOUSTON'S ASTRODOME: WHAT REALLY COUNTS IS INSIDE.

Second Class Postpage Paid
at Salt Lake City, Utah

It was about an hour before
game time. We had spent a good
part of the afternoon wandering
through the vast-domed audito-
rium which Texans proudly call
"eighth wonder of the world."

To this point a quick diary of
our afternoon would read some-
thing like this:

Our first glimpse of the Astro-
dome was from the highway. The
building looked like a huge, gray-
white mushroom sitting in a sub-
urban Houston field. As we drove
closer, a young fellow in flaming
orange space suit and helmet wel-
comed us to the parking area.
Walking nearer, we were awed at
the expansive lacework of con-
crete, covering the Astrodome's
exterior walls.

Inside, we suddenly felt our-
selves becoming ant-size. The
whole expanse looked like a splen-
dorous new opera house which
somehow had been blown to an
overwhelming size for seating a
whole city. Before us was a mas-
sive, circular rainbow of tiers of
brightly hued, upholstered seats.
Field level seats were a stunning
lipstick-red. Mezzanine rows were
coral; loge level, purple; upper lev-
el, gold; and top tier boxes, royal
blue.

We kept looking up from this
coliseum for the sky. But all we
saw was a roof of 4,596 skylights
of transparent plastic. We learned
that push-button controls move,
on rails, some 10,000 field level
seats, converting from baseball

(For Course 18, lesson of May 1, "Adven-
ture"; for Course 26, lesson of May 15,
"Isaiah"; to support Family Home Evening
lesson 18; and of general interest.)

seating (45,000) to football seat-
ing (52,000).

During our tour vTe strolled over
thick carpets around the Skydome
Club, operated for owners of the
53 top-level boxes. There was the
aroma of steaks cooking, and we
caught glimpses of waitresses fix-
ing hors d'oeuvres in dimly lit
dining salons like those you see
atop big city hotels. Somehow we
felt that we should be in formal
dress.

In a large restaurant on the loge
level we enjoyed chicken and ham,
served by smiling Southern girls
in red skirts and black striped
blouses.

We njarveled at the two-million-
dollar scoreboard, longer than a
football field. During the game we
were to discover happily that the
scoreboard provides a spectacular
show in itself: tiny lights form
huge portraits of players as they
excel in the game; colored-light
displays that flash and burst like
fireworks when a score is made;
heroic-size pictures in hghts ex-
plain umpire rulings, and other
spectaculars.

In our wanderings before the
game we itched to touch our toes
on the playing field. As we stepped
down onto the dirt, a husky police-
man in light blue shirt and dark
blue trousers came out of a corner
toward us.

"No spectators allowed on the
field," he shouted.

Then his brown eyes seemed
more kindly. He allowed us to re-
main for a few minutes. We looked
more closely at the field. General-

ly, it was light gray dirt covered
with green sawdust which looked
like granulated hay. The pohce-
man pointed to patches of emerald
green. "That's real grass, but it
is having a hard time of it without
any direct sunlight," he said.

"Yes, this is a wonderful place,"
he continued. "And it has really
attracted the tourists to our Astro
baseball games. But, you know,
in the years ahead other cities are
going to build places like this.
Then this will not be such an at-
traction. What I'm trying to say
is, those Astro players had better
get into the thick of the pennant
race or this Astrodome will never
pay."

His words have lingered with
me. Fancy imiforms never make a
winning team, though they may
help. Even a world wonder will
not assure the success of a venture.
What really counts is the skill and
the will of those who perform.
Walnut-paneled offices never make
a top executive, nor a gleaming
classroom, a teacher. Custom-cut
clothes may dignify a man, but
they do not make him. A beauti-
ful home, elegantly furnished, with
smart push-button conveniences,
never can assure success to the
children who grow up there. What
really counts is the measure of
splendor inside those individuals
who call it home.

That is what the husky police-
man told us about the Astros, who
call the "eighth wonder of the
world" their home.

— Wendell J. Ashton.

Library File Reference: Character.

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